
Class J3L3-ClL_ 

Book.__.ft_3 5 

Gopyrightl. 



COPYRIGHT DEPOSIT. 



PALESTINE, 

IN THE TIME OF CHRIST 

English Miles , , 

40 




AWALK WITH JESUS 



BY 



REV. W. H; NELSON, D. D. 



" Come ye, and let us walk in the light of 
the Lord." — Isaiah ii, 5. 



CINCINNATI : JENNINGS & PYE 
NEW YOEK: EATON & MAINS 






The ubrary op 
congress, 

Two Comes Hecek/ed 

DEC, 4 1901 

CGFVRK3HT ENTRY 

&lsC*. %~iq Of 

tCLASS o^XXc. No. 

%i 1 q o 

COPY B. 



Copyright, 1901, 

BY 

Jennings & Pye. 



DEDICATION. 

To the Precious Memory op 
My Deceased Father and Mother, 
William and Sarah Nelson, who taught Me 
op Jesus, by both Precept and Example, prom My 
Earliest Childhood ; and to the Appreciative Memory 
My Theological Teacher, Marcus D. Buell, of 
Boston University, who Taught Me most 
how to Study the Christ and His 
Word, is this Volume Dedi- 
cated by The Author. 
3 



PREFACE. 

THE author, in bringing forth this work, has but one 
object, and that is to stimulate a more thorough study 
of the Gospel of Jesus Christ. The aim has been to write 
of Jesus in the plan of a simple story which has a beginning, 
an interesting course, and end. 

The first two chapters are only preliminary and pre- 
paratory, while all others take up the words, Avorks, and 
discourses of Jesus, consecutively, and point out the time, 
place, and circumstances in the connection. 

The chapters, after the first two, deal with the last 
three years of the life of Jesus, or take him up at the bap- 
tism, and follow him to the end. 

The work seeks to follow Jesus consecutively, to lose 
him at no time and place where it is possible, from any 
light of revelation, to follow him. And, where we can not 
follow, we point out, with all possible accuracy, the 
topography and chronology. 

The writers are in every case blended and given a hear- 
ing on all subjects, so that we are never partial, but full 
and in harmony. 

Thus the work can not fail to arouse interest in the 

Gospel narratives and prove helpful to riper minds, while 

it will be invaluable to Sunday-school teachers and Bible 

students, especially in lessons of the Gospels. 

5 



6 PREFACE. 

The work does not purport to be a harmony or com- 
mentary, yet it serves such ends to a practical extent. 

The plan is to point out the moves of Jesus by sections 
under the chapter heads, when the sections are denoted by 
figures, as 1, 2, 3, etc. 

But when Jesus performed more than one miracle in a 
given place, the sections are characterized by the letters 
of the alphabet; so one can readily, at a glance, see whether 
Jesus is consecutively working in a place or not. 

W. H. N. 

Huntsville, Ala., November, 1901. 



INTRODUCTION. 

FOE thousands of years a weary waiting world had an- 
ticipated the coming of the Lord Jesus Christ. The 
promise of a Savior had been given to the first sinning 
pair. Priests and prophets had from time to time foretold 
the advent of the Redeemer of humanity. At length, in 
the fullness of time, the Son of God, the Divine Man, the 
incarnate Deity, the Second Person of the Adorable Trinity, 
was born of a woman in the lowly stable of Bethlehem, the 
city of David. 

His was of humble birth, and his early years were spent 
in the home of an artisan, and with his own hands he 
earned his daily bread. But when he came to be thirty years 
of age, the age at which he was legally capable of entering 
upon his life work, he was no longer the toiler of Nazareth, 
he became the Great Teacher and Prophet of the Jewish 
people. Never man, before or since, spake like Jesus; 
never man lived a life of such absolutely sinless purity; 
never man wrought such wondrous and miraculous works; 
never man died a more shameful and ignominious death; 
never man rose so gloriously triumphant over death and 
the grave; never man ascended to the throne of eternal 
power and dominion as did Jesus, the Son of Mary. 

His command to every soul is, "Follow Me." If we 
obey the command, we will be no longer servants but friends, 
and we shall walk with him in close and loving fellowship. 
It is a blessed thing, a precious experience to walk with 
Jesus. When the two disciples walked with him, and he 
unfolded the Scriptures to them, their hearts burned within 

7 



8 INTRODUCTION. 

them. When John Wesley came into communion with Jesns 
lie felt liis heart strangely warmed. 

This volume, "A Walk with Jesus," takes the reader 
along the pathway pursued by the Eedeemer from the 
manger-cradle to the tomh of Joseph, and from the tomb 
of Joseph to the throne of the eternal heavens. Our first 
glimpse of him is when we enter the dreary stable with 
the astonished shepherds, and find the Babe and his mother 
as the angels had declared. Our last view of him is as he 
rises from the earth, and is enwrapped with a flood of heav- 
enly glory as he passes to the skies and we exclaim: 

"Enter incarnate God! 
No feet but thine have trod 

The serpent down ! 
Blow the full trumpets, blow, 
Wider yon portals throw, 
Savior, triumphant go, 
And take Thy crown !" 

Would that thousands upon thousands might read this 
book, and thus become familiar with the words of Jesus, 
so that they may learn to love to walk with him day by 
day here on earth, and by and by, clad in white, walk with 
him the streets of gold in the paradise of God! 

W. F. MALLALIEU. 

Boston, November, 1901. 



CONTENTS. 



CHAPTER I. 

Jesus — and Some Thoughts op Him Before and in His Day. 

Page 15 



CHAPTER II. 

Jesus and High Testimony to His Early and Later Life. 

Page 21 



CHAPTER III. 

Acts and Words of Jesus from His Baptism to the First Pass- 
over Feast. 

page 

Section 1. — The Temptation, --30 

2.— The First Disciples Won, ----- 34 

" 3.— The Turning of Water into Wine, - 37 



CHAPTER IV. 

Jesus Attends the First Passover at Jerusalem, and His Subse- 
quent Acts and Words During the First Year of His 

Ministry. 44 

Section A. — Jesus Sanctifies the Temple, 45 

" B. — Jesus Discourses with Nicodemus, - 50 
" 1. — Jesus Baptizing in Judea, ----- 57 
" 2. — Jesus Teaches in Galilee; Converses with Samar- 
itan Woman Thither, - 60 

" S. — Fruits of His Labors, and the Healing of a Noble- 
man's Son at Cana, ------ 67 

" 4. — Jesus Retires for a Season, 71 

9 



10 CONTENTS. 



CHAPTER V. 

"Words and "Works of Jesus During the Second Year of His 
Public Life. 

PAGE 

Section 1. — Jesus Attends Second Passover at Jerusalem. 

Heals an Infirm Man at Bethesda, - - - 73 

2. — Jesus Preaches in Nazareth and is Rejected, - 81 

3. — Jesus Takes up His Abode at Capernaum, - - 85 
A. — Jesus Calls Andrew, Peter, James, and John while 

in Capernaum, ------- 87 

B. — Jesus Cures a Man of an Unclean Devil, - 88 

C. — Jesus Heals Peter's Mother-in-law and Many 

Others, -------- 90 

D. — Jesus Heals, After Sunset, All Kinds of Diseases, 93 

4. — Jesus Makes His First Circuit Throughout Galilee, 94 

A. — Jesus Heals a Leper in Galilee, 95 

5. — Jesus at Capernaum, ------ 99 

A.— Paralytic Healed, ------- 100 

B.— Jesus Calls Matthew, 103 

6. — Jesus in the Cornfield, ------ 107 

A.— Jesus Cures a Withered Hand, - - - - 109 

7.— Jesus Returns to the Sea of Galilee, - 112 

8. — Jesus About Capernaum. Retires for Prayer, and 

Selects Twelve Apostles, ----- 114 

9. — Jesus Preaches in the Plain of Genessaret, - 117 

10. — Jesus Heals the Centurion's Servant at Capernaum, 156 

11.— Jesus Raises the Widow's Son at Nain, - - 159 

A. — Jesus Testifies of John the Baptist, - - - 161 

B. — Jesus is Anointed by a Woman, - - - - 165 

C. — Jesus Preaches in Galilee, 167 

12.— Jesus Heals a Dumb and Blind Man, - - - 168 

A.— The Pharisees and Scribes Seek a Sign from Jesus, 172 

B — Jesus Interrupted by His Mother, - 175 

13. — Jesus Speaks Parables on Genessaret Plain, - - 175 

A.— The Three Followers, 185 

14— Jesus Stills the Tempest, 188 

15.— Jesus Heals Demoniacs, 191 

16.— Jesus Raises Jairus' Daughter and Cures a Woman, 196 

A.— Jesus Heals Two Blind Men and Casts Out Spirits, 199 



CONTENTS. 11 



CHAPTER VI. 

Words and Works op Jesus During the Third Year of His 
Public Life. 

page 

Section 1. — Jesus Returns to Nazareth, and is Again Rejected, 202 

2. — Jesus Commissions the Twelve, - 205 

J..— Jesus Preaching in Galilee and John is Beheaded, 209 

3. — Jesus Receives the Twelve at Capernaum, - 211 

4.— Jesus Feeds the Multitude, 212 

5. — Jesus Walks on the Sea, ----- 214 

6.— Jesus Heals Many, ------- 217 

7. — Jesus Discourses in the Synagogue, - 218 

8. — Jesus Heals the Daughter, ----- 223 

9. — Jesus Heals Deafness and Dumbness, - - 225 

A. — Jesus Feeds Four Thousand, ----- 226 

10. — Jesus Annoyed by Pharisees, - 228 

11. — The Leaven of the Pharisees, ----- 229 

12.— Jesus Heals the Blind, ---.-- 230 

13. — Jesus at Feast of Tabernacles, - - - - 232 

A.— The Adulterous Woman, ----- 237 

B— Jesus Heals a Man Born Blind, - - - - 242 

14. — Peter's Confession, ------ 248 

15. — Jesus Transfigured, - - - - - - - 253 

A.— Jesus Heals a Child, 256 

16. — Jesus Tells of Death, Resurrection, and Provides 

Tribute, -------- 258 

A. — The Disciples Dispute. Jesus's Discourse, - 261 

17.— Jesus Takes Final Leave of Galilee, - - - 265 

A. — Jesus Sends Out the Seventy, - 266 

B. — Parable of the Good Samaritan, -•■-__ 269 

C. — Jesus Teaches How to Pray, - 271 

D. — Jesus Feasts at Pharisee's House, - 273 

E — Jesus Talks to Many People, - 275 

F— His Discourse Continued, ----- 279 

G— Barren Fig-tree, ------- 280 

H. — Jesus Heals an Infirm Woman, - 281 

i". — Jesus Resumes His Discourse, - 282 

J. — Jesus Warned Against Herod, - 283 

18. — Jesus at Bethany, ------ 284 



12 CONTEXTS. 

PAGE 

Section 19. — Jesus at Jerusalem, ------ 285 

A. — The Jews Would Stone Jesus, - 286 

" 20. — Jesus at Bethany Beyond Jordan,- - 287 



CHAPTEE VII. 

Acts and Words of the Last Three Months op Jesus. 

Section 1. — Jesus in Perea, -------- 288 

" A. — Jesus Dines with a Pharisee, and Heals the Dropsy, 288 

" £.— Parable of the Great Supper, ----- 289 

" C. — Requirements of Discipleship, - 291 

" D— Lost Sheep and Silver, - - - - - - 292 

" E.— The Prodigal Son, ------ 293 

" J 1 .— The Unjust Steward, ------ 295 

" G. — Jesus and the Pharisees, ----- 297 

" H— The Rich Man and Lazarus, ----- 299 

" I. — Jesus Teaches His Disciples, - 301 

" 2. — Jesus at Bethany. Raises Lazarus, - 303 

" 3.— Jesus at Ephraim, ------ 307 

" 4. — Jesus Heals Lepers, ------- 309 

" 5. — Jesus Discourses in Perea, ----- 310 

" 6. — Jesus Heals Blind Men About Jericho, - 325 

" A. — Jesus Visits Zaccheus, - - 327 

" B. — Jesus Concerning the Pounds, - 328 

" 7. — Jesus Reaches Bethany, - 330 

" 8. — Jesus at Jerusalem, ------- 333 

" 9.— Jesus Curses the Tree, 336 

" A. — Jesus Cleanseth the Temple, 337 

" B. — Jesus on Olivet and in Jerusalem, - - - 338 

" C— Parable of the Two Sons, ------ 340 

" D.— Parable of the Husbandmen, 342 

" E. — Marriage of the King's Son, ----- 345 

" .P.— The Tribute Money, ------ 348 

" G. — The Resurrection Question, ----- 350 

" IT.— The Great Commandment, ----- 352 

" I. — Jesus Asking Questions, ------ 353 

" /. — Jesus Arraigns His Enemies, - 354 

" K— The Widow's Mite, ------- 357 



CONTENTS. 13 

PAGE 

Section L. — Greeks Seek Jesus, ______ 359 

" M. — Destruction of the Temple and End of Judaism, - 363 

" 10.— Parable of the Virgins, 367 

" A.— Parable of the Talents, ------ 369 

" B.— Final Judgment, ------- 371 

" C. — Conspiracy of Judas and the Rulers, - 373 

" D. — Jesus Orders the Passover, - _- - - - 376 

" E. — Jesus reaches the Guest Chamber and Settles a 

Disciple Dispute, --.---- 377 
" F. — Jesus Leaves the Chamber, and Passes the Ordeal 

of Agony, Arrest, and Crucifixion, - 396 



CHAPTER VIII. 

Words and Acts of Jesus from the Resurrection to the 
Ascension. 

Resurrection and Holy Women, 445 

Magdalene Calls Peter and John. ------ 446 

Peter and John Arrive afSepulcher, - 448 

Jesus Appears to Mary, -------- 449 

Jesus Appears to the Women, ------- 452 

The Guard Report the Resurrection, ----- 452 

Jesus Appears to Two Disciples, ------ 453 

Jesus Appears to Simon, - - - - - - - 455 

Jesus Appears to the Twelve, Except Thomas, ' 456 

Jesus Appears to Disciples, Including Thomas also, - - 457 

Jesus Appears to Seven Disciples, ------ 458 

Jesus Appears to Many, and Commissions His Disciples, - 461 

Jesus Appears to James, -------- 461 

Jesus Appears to. All of the Apostles, 462 

Jesus Ascends to Heaven, - - - -- - - - 462 



A WALK WITH JESUS. 



CHAPTER I. 

JESUS, AND SOME THOUGHTS OF HIM BEFORE AND IN 

HIS DAY. 

THE work we attempt in this offering, "A Walk with 
Jesus," must present some preliminary thoughts of 
the interesting Character before entering upon our 
journey with him. 

These thoughts, being secular and sacred in character, 
will point out our inducement to walk with him through 
his brief ministry, to hear him speak and see him perform 
the most wonderful works of any man in the history of 
time. 

And we are especially charmed when we consider the 
fact that all the life-work, words, and sufferings of Jesus 
were altruistic. Jesus was, in sympathy, labor, and love, so 
unlike man. He was such a remarkable character that the 
world, in all ages before and since his coming, has been 
forced to set him apart as supremely great. We shall 
pause, therefore, a while, to consider the world's estimate 
of and testimony to him. 

His Coming. 

The fact of his coming was the burden of prophecy, 
and this prophecy was the preparation of his way. Such 
a character was not to come unexpected or unprepared for. 

15 



16 A WALK WITH JESUS. 

His coming was to affect man too essentially and indis- 
pensably to be overlooked. 

Hence, that man might know of him and be prepared 
to meet him, all the prophets, from Moses down to Malachi, 
portrayed his coming, and mostly his character. They 
outlined his work and set up his redemptive scheme. 

Marvelous fact! that away back in Gen. iii, 15, he is 
the Seed of the woman and the Bruiser of the head of 
the serpent of sin, since, through the natural serpent, sin 
entered into the world. 

In Deut. xviii, 15, he is the Prophet whom Jehovah 
would raise up in the stead of Moses, and he would become 
the perfect Prophet and Lawgiver, as in him the law and 
the prophets were to be fulfilled. 

In Psalm lxxxix, 20, he is the David of Israel, who was 
to come as the Eternal, and always sit upon the throne of 
his royalty till all his enemies become his footstool. 

In Isaiah ix, 6, he is the Kingly Child, the given Son 
who was to shoulder the responsible government of heaven, 
and this he would do so well that he would get unto him- 
self the name of Wonderful, Counselor, the Mighty God, 
the Everlasting Father, and the Prince of Peace.. 

In Zech. iii, 8, he is the Branch of Jehovah. This Branch 
was to afford the beauty of the Lord God and give fruit 
unto a ruined world, which had perished from God. It 
is Jesus to-day who is giving us the fruit of joy and the 
oil of gladness. 

But the prophets did not only furnish us these facts 
of his coming and thus cheered the world's sad heart, but 
they even mentioned the time of his coming. For, going 
again to our first book, Gen. xlix, 10, and we have the very 
emphatic language of Moses, saying, "The scepter shall 
not depart from Judah, nor a lawgiver from between his 
feet, until Shiloh come; and unto him shall the gather- 
ing of the people be." This verse plainly shows us that 



A WALK WITH JESUS. 17 

Jesus is the Shiloh who was to come ere the government 
of the Church should pass from the house of David, repre- 
sented in the government held by the tribe of Judah, which 
revolted not against the son of Solomon. 

In Dan. ix, 10, we read, "Seventy weeks are determined 
upon thy people and upon thy holy city, to finish the 
transgression, and to make an end of sins, and to make 
reconciliation for iniquity, and to bring in everlasting right- 
eusness, and to seal up the vision and prophecy, and to 
anoint the Most Holy." But this language is so plain, 
beautiful, and emphatic that comment only spoils its evi- 
dence. We only call attention to it. It says seventy weeks, 
which are prophetic weeks, meaning, not seven literal weeks, 
but so many years will come, bringing the most Holy One. 
He is to finish the transgression, to make reconciliation 
for iniquity, to bring in everlasting righteousness, to seal 
up the vision and prophecy. Such language removes any 
possible misapplication. 

Malachi (iii, 1), the last of the prophets, who prophesied 
only a few hundred years before Christ, and was permitted 
almost to see his day, writes as follows, "Behold, I will 
send my messenger, and he shall prepare the way before 
me: and the Lord [Jesus], whom ye seek, shall suddenly 
come to his temple, even the messenger of the covenant, 
whom ye delight in: behold, he shall come, saith the Lord 
[Jehovah] of hosts." But this messenger before the face 
of Jesus was John the Baptist, whose mission and work 
point out the time of the Savior's coming. 

These several passages of the coming of Jesus, and the 
time, certainly prepared the minds and expectations of the 
people to receive him. 

His Birth. 

The birth of Jesus, with all its connections, also point 
out his peculiarly great character. 
2 



18 A WALE WITH JESUS. 

First, the evangelist Luke tells us that the angel 
Gabriel was sent from God unto a city called Nazareth, 
and unto a virgin, whose name was Mary, to inform her 
that God had chosen to have her become the mother of 
the long-looked-for Messiah. And the angel's visit was on 
this wise : He addressed her, saying, "Hail, thou art highly 
favored, the Lord [Jehovah] is with thee: blessed art thou 
among women." This angelic visitant brought fear and 
distress to her mind; but the heavenly messenger said, 
"Fear not, for thou hast found favor with God. And, be- 
hold, thou shalt conceive in thy womb, and bring forth a 
Son, and shalt call his name Jesus. He shall be great, 
and shall be called the Son of the Highest: and the Lord 
[Jehovah] God shall give unto him the throne of his 
father David: and he shall reign over the house of Jacob 
forever: and of his kingdom there shall be no end." Then, 
with this assurance and revelation, Mary exclaimed, "Be- 
hold the handmaid of the Lord; be it unto me according 
to thy word." 

This angel, as far as we are told, departed from Mary 
after this holy annunciation, and was no more heard of 
in the matter till the birth took place in Bethlehem. The 
birth occurred, the same writer tells us, as follows: While 
ordinary shepherds were guarding their sheep by night, 
"Lo, the angel of the Lord [Jehovah] came upon them 
and the glory of the Lord shone round about them: and 
they were sore afraid. And the angel said unto them, Fear 
not: for, behold, I bring you good tidings of great joy, 
which shall be to all people. For unto you is born this 
day in the city of David a Savior which is Christ the 
Lord." 

After this messenger had finished announcing the birth, 
then there arose a grand chorus of the heavenly choir of 
myriads of angels, saying, "Glory to God in the highest, 
and on earth peace, good will toward men." 



A WALK WITH JESUS. 19 

It is further stated that the shepherds decided that they 
would leave the plains and go unto Bethlehem to see if 
the things told them were true; and they went and found 
them even so; and "the affair turned out a real fact, and 
no delusion. The Babe and Mary and Joseph were found 
in a humble station because there was no room in the inn. 

Circumcision and Presentation. 

The circumcision and presentation of Jesus were not 
uncommon occurrences; but the circumstances go with these 
to point out Jesus as the marvelous Child. 

The thing most marvelous was the appearance of Simeon, 
who had long waited for the Christ whom Luke calls the 
Consolation of Israel. It had been told Simeon in some 
way, by the Holy Ghost, that he should not die before he 
should see the Messiah whom he had waited and steadily 
looked for as the hope of Israel. When the miraculous 
Child was brought into the temple to be presented, the 
Holy Spirit brought in Simeon, who took up the Child 
Jesus, and blessed God, and said, "Lord, now lettest thou 
thy servant depart in peace, according to thy word: for 
mine eyes have seen thy salvation, which thou hast pre- 
pared before the face of all people: a light to lighten the 
Gentiles, and the glory of thy people Israel/' 

Some time after the above occurrences had transpired, 
the remarkable news of this miraculous Child spread, doubt- 
less, far and wide. By some means the news reached Persia, 
and thence came wise men, led on by a star, asking : "Where 
is he that is born King of the Jews ? We are come to wor- 
ship him." Quite naturally, they went to Jerusalem, the 
chief city of the Jews, since seeking their King. But, 
strange to them, he was not there found; but they found 
Herod, the cruel tyrant, who at once became troubled to 
hear that another King than himself was born to rule 
the Jews, and that men of great learning and governmental 



20 A WALK WITH JESUS. 

rank had learned these things before him, and had arrived 
from a great distance with presents and to worship him. 
But not only was Herod troubled, but ail the authorities 
of Jerusalem. So Herod called hastily the chief priests 
and scribes, and demanded that they should tell him, as 
well as the magi, where the King should be born. They 
had the prophets, the law, and Psalms, and only needed 
to open these to find out concerning the nativity of this 
Child. And they found it was to be in Bethlehem of Judah ; 
for the law was not to depart from Judah, nor a lawgiver 
from between his feet, till Shiloh came. These priests 
thus informed the wicked Herod, who put on the face of 
a murderous hypocrite ; for he said to the magi, a In Bethle- 
hem of Judah the King is born." Then, before sending 
them thither in his territory, he inquired of them more 
particularly concerning the time of the star's appearance. 
Then he sent them to Bethlehem, saying, "Go and find the 
Child, and worship it, and bring me word of him, so I 
may come and worship him also." The wise men, being 
authorized and instructed, took their leave for Bethlehem. 
The same star went before them again, and guided to 
where the Child was, and stood over it in the manger. 
These wise men worshiped the new King, and, after pre- 
senting gifts, were warned of God to depart and return to 
their country another way than back through Jerusalem, as 
Herod requested. 

But when Herod saw that he was mocked by the wise 
men, he became angry, and, to carry out his hypocritical 
purposes, sent soldiers to Bethlehem and had all male chil- 
dren slain from two years old and under, that he might 
destroy the young King. But God had saved his Son this 
atrocious fate by the angelic warning and flight into Egypt, 
where the holy family seem to have lived till Herod's early 
death. 



CHAPTER II. 

JESUS, AND HIGH TESTIMONY TO HIS EARLY AND 
LATER LIFE. 

WE shall consider what man has said concerning Jesus, 
and how he was able to influence, not only their 
faith in him, because of his greatness, but their un- 
faltering devotion and loyalty. 

We observe the testimony is sacred and secular, run- 
ning from childhood; for Luke ii, 39, 40, says Jesus grew 
and waxed strong in spirit, being filled with wisdom, and 
the grace of God was upon him. 

This language gives us insight into the childhood of 
Jesus, and points out his childhood character as being holy. 
It says that his young life was godly, and became more so as 
his years multiplied. 

But by this language is not meant that he became freer 
from sin and stronger in godliness, but that he became 
more capable of imbibing the Spirit of his Father, and in- 
creased, daily in power of true righteousness. 

He was a child Divinely educated; for before he be- 
came a man, even in this early childhood he was filled with 
Divine wisdom. And we know that there was no way 
for him to have such knowledge as he possessed aside from 
the inspiration and holy endowment of God the Father. 

But we again peep at this childhood life at twelve, and 
get further remarkable testimony. 

At this age he went with Mary and Joseph up to Jeru- 
salem to the feast of the Passover held annually among the 

21 



tt A WALK WITH JESUS. 

Jews since the angel of God passed over Egypt slaying the 
firstborn for Israel's deliverance. And, while there, he 
went into the temple, and took first, we suppose, a stand, 
and afterward a seat among the doctors, both to hear 
and ask them questions. And Luke says all that heard 
him were astonished at his understanding and answers. 
Even his mother and Joseph were amazed at the action so 
earty taken by this Child, who was ever a wonder to them. 

But after this remarkable occurrence in the temple, we 
hear no more of this strange Child at all. He lived in 
Xazareth, and remained subject to his parents of earth. 
But in these sixteen or seventeen years of silence he was, 
doubtless, often a subject of comment and query in that 
humble Nazarene home. Doubtless he was always a favor- 
ite Child for his obedience and lovableness. He was never 
angry nor in the mischief of bad boys. Oftentimes his 
neighbors and acquaintances saw in him the unnatural look, 
the heavenly smile, and he became more and more each day 
some unusual attraction worthy of consideration. Year 
after year he walked the familiar streets of Narareth, and 
toiled, during week-days, with Joseph at their carpentry, 
to support the household of all his younger brothers and 
sisters. But on each Sabbath he was first and foremost 
getting ready and going to the synagogue, where, in after 
years, he would stand and preach, and be driven away. 
But in the services of the synagogue, how anxious he must 
have been, in those years, for his time to come! How pro- 
found must have been his attention and scrutinizing his 
thoughts when the ruler of the synagogue or priest would 
be explaining the Messianic prophecies! 

But, in Xazareth, we only think of Jesus, and we do 
not know of him. The curtain dropped at Jerusalem, at 
the feast and in the temple, and all behind the curtain 
is to us conjecture and imagination. But, at thirty, when 
the time had fullv come for him to be about his Father's 



A WALK WITH JESUS. 23 

business, the curtain was raised again, right in Nazareth. 
And three evangelists raised it for us; viz., Matthew, Mark, 
and Luke; but we will let Matthew speak: "And it came 
to pass in those days, that Jesus came from Nazareth of 
Galilee, and was baptized of John in Jordan. And straight- 
way coming up out of the water, he saw the heavens opened, 
and the Spirit like a dove descending upon him: and there 
came a voice from heaven, saying, Thou art my beloved 
Son, in whom I am well pleased." Here the curtain rises 
high, and God, than whom is none greater, speaks of this 
Son as beloved and well pleasing to him. 

The next testimony which we present is that of John 
the Baptist. This man bore witness to Jesus, and his tes- 
timony is very important for three reasons: First, Jesus 
was pointed out to him as the Messiah by the Divine finger 
of God. Second, Because men looked on John as the Christ, 
and this could have easily made John a rival enemy to 
Jesus. Third, John testified at opportune times, and when 
the testimony lessened his own popularity and influence. 

We note what he said of Jesus. He testified, saying, 
"I indeed baptize you with water unto repentance: but 
he that cometh after me is mightier than I, whose shoes 
I am not worthy to bear: he shall baptize you with the 
Holy Ghost, and with fire: whose fan is in his hand, and 
he will thoroughly purge his floor and gather his wheat 
into the garner; but he will burn up the chaff with un- 
quenchable fire." This first testimony borne to Jesus was 
while John was at Bethabara. 

The evangelist records the second testimony of the 
Baptist at this same place, saying to the priests and Levites : 
"I am not the Christ. I am the voice of one crying in the 
wilderness." And on the next day, when John noticed 
Jesus passing, he testified, saying, "Behold the Lamb of 
God, which taketh away the sin of the world." But the 
last testimony of the Baptist was under more trying cir- 



U A WALK WITH JESUS. 

eumstances, and while he was at Enon. This testimony 
grew out of a jealousy on the part of some of John's dis- 
ciples, who went to him, saying, "Babbi, he that was with 
thee beyond Jordan, to whom thou bearest witness, behold 
the same baptizeth, and all men come to him." John 
answered, and said: "A man can receive nothing, except 
it be given him from heaven. Ye, yourselves, bear me wit- 
ness, that I said, I am not the Christ; but that I am sent 
before him. He must increase, but I must decrease. He 
that cometh from above is above all: the Father loveth 
the Son, and has given all things into his hand. He that 
believeth on the Son hath everlasting life: and he that 
believeth not the Son shall not see life; but the wrath of 
God abideth on him." Thus ends the three important tes- 
timonies of the Baptist, and they are, as said, the most 
important testimonies to the character of Jesus. They 
show that John held Jesus as the expected Messiah and as 
him who would save men by taking away their sins. John 
held Jesus far above himself in character and official author- 
ity. He felt and acknowledged to his own pupils that he 
was not worthy to so much as loose the sandals of the 
feet of Jesus. The baptism of himself, with water, was 
not to be compared with that of Jesus, which, would be 
with the Holy Ghost and with fire. 

Another important witness to interest us in Jesus is Nico- 
demus. This man was a Jewish counselor and ruler, a 
member of the Sanhedrin Court, which was the highest 
court of the Jewish civil and religions government. Meo- 
demus came first to see Jesus by night, and, in the language 
used, showed that he, with others of his rank, were pre- 
pared in their minds to render homage to him as the sent 
One of God. He said, "We know thou art a Teacher come 
from God: for no man can do these miracles that thou 
doest, except God be with him." Again, when the question 
of arresting Jesus came up in the council, and an attempt 



A WALK WITH JESUS. 25 

was made to convict him, Nicodemus rose up in the very 
face of the enemies of Jesus in the council, and asked, 
"Doth our law judge any man before it hear him, and 
know what he doeth?" But this question to the members 
of the council asked more in meaning than in words. It 
certainly, among many other things, shows that Nicodemus 
was a friendly believer on the Lord Jesus. And this faith 
was the fruit of his knowledge of the character of Jesus. 

We next take the testimony of Flavius Josephus, who 
is the noted Jewish historian. In speaking of Jewish char- 
acters, he says of Jesus: "Now, there was about this time, 
Jesus, a wise Man, if it be lawful to call him a Man, for 
he was a Doer of wonderful works — a Teacher of such 
men as receive the truth with pleasure. He drew over to 
him both many of the Jews and many of the Gentiles. 
He was [the] Christ; and when Pilate, at the suggestion 
of the principal men, had condemned him to the cross, 
those that loved him at first did not forsake him, for he 
appeared to them alive again the third day, as the divine 
prophets had foretold these and ten thousand other won- 
derful things concerning him." This testimony to Jesus 
by Josephus speaks for itself regarding his character, and 
is the more important to us as it comes from a Jew and 
after the crucifixion, death, and resurrection. 

Again, there were his apostles and disciples, who lived 
with and followed Jesus, and for this reason their testi- 
mony is the more valued. Their greatest testimony, how- 
ever, is seen in their loyalty to Jesus. They were willing 
to suffer deprivations, scorn, imprisonments, and even death 
for him; and these things because of what they saw and 
believed to be in him. 

But one day Jesus himself wished to draw out their 
verbal testimony for the world and following ages. So, in 
the early part of his third ministerial year, while about 
Caesarea-Philippi, he asked them: "Whom do men say that 



26 A WALK WITH JESUS. 

I the Son of man am? And they said, Some say that 
thou art John the Baptist, Elias; and others Jeremiah, or 
one of the prophets. He saith nnto them, But whom say 
ye that I am? And Simon Peter answered and said, Thou 
art the Christ, the Son of the living God." Then Jesus 
blessed and commended this faith of Simon as coming from 
God out of heaven, and declared he would, upon said faith 
in himself, build his Church. And what was Peter's ex- 
pressed faith was the faith of all the apostles. 

Then, following the testimony of the twelve, we have 
that of the heroic Paul, or Saul, of Tarsus. And Paul's 
faithful testimony is very valuable for three specific reasons; 
namely, first, he was a miraculously-converted Pharisee, and 
he really, in his conviction, saw Jesus; secondly, because 
he was a well-educated witness, who knew what he was 
talking about; thirdly, because he was willing to count 
all things loss or but dross when compared with the ex- 
cellent knowledge of Jesus. And he did seal his testimony 
with his blood in martyrdom. In Paul's writings we find 
this significant testimony concerning Jesus, that he is "the 
blessed and only Potentate, the King of kings and Lord 
of lords." Jesus came, who is over all, God-blessed for- 
ever, the great God and our Savior. Now, as to Paul's 
estimate of Jesus, he says, "God forbid that I should glory 
save in the cross of Christ, in whom we have redemption 
through his blood, the forgiveness of sins, according to 
the riches of his grace." 

Now, when the apostles and early disciples passed away, 
their mantle of testimony fell upon their immediate suc- 
cessors, who are known as Church fathers. These all en- 
tered the cause of Jesus, and counted not their lives dear 
unto them, that they might further the Church through- 
out their generations and hand it down to posterity. And, 
to do this, they suffered whatever arrayed itself against 
their cause, which was the cause of righteousness. 



A WALK WITH JESUS. 27 

With these come the great philosophic schools, with 
their professors and pupils, and they, in philosophical re- 
search for the most part, take off their hats and adore 
and crown Jesus Lord of all. He is to every one a unique 
character, whose life and teaching, by words and actions, 
place him high over all. 

Yes, that Jesus is the greatest and most influencing 
character the world has ever known, goes without question, 
and can not be contradicted. Men in all races, regardless 
of religion, will frankly confess that Jesus of Nazareth is 
the most wonderful character; that he stands peerless for 
wholesome examples and righteous influences in all the 
many walks of life; that no character has ever equaled 
him, among the learned in wisdom, among the charitable 
in kindness, among the sympathetic in joys or sorrows. 

We truly speak when we say in the history of the hu- 
man race "there is none like Jesus." 

But we pause to consider why he is such a wonderful 
character, and why so influential. We note, first, that he 
is naturally great, since he is Divine. John tells us that 
he is the incarnate Word, and the Word is God. He was 
in the beginning, and all things were made by him, and 
he made all things good, because he was good and holy. 
Since, therefore, Jesus is the Christ, and, hence, the Son of 
God, he is far above all creatures celestial or terrestrial. 
He is superior in existence, in character, in wisdom, and 
in power. He is above all by force of creation, and over 
all by exaltation. His station is at the right hand of God, 
far beyond all principalities and powers. He is in pos- 
session of the eternal throne, having all powers in heaven 
and earth and under the earth given him. His years are 
eternal, and, in his real, Divine character, death has al- 
ways been and always will be strange to him. His do- 
minion is universal, and he has the promise of the Father 
that to him "every knee shall bow "and every tongue con- 



A WALK WITH JESi'S. 

fess." This promise, promulgated, says there may arise 
opposition in acts, in infidelities, in false doctrines, and in 
every possible skeptical way; yet Christ's kingdom shall 
eventually come, and his will shall he done in earth as 
it is in the heavens. This promise to-day is actuated 
by the faith of Christendom; it has been influencing the 
races and nations of the earth for eighteen hundred years. 
And this promise is as thoroughly believed in and preached 
as it was in the early days of Christian influence, when men 
went into prisons and into all kinds of death for its sake. 

Christendom believes that the Christian side is the side 
which will inevitably win, and this faith is founded upon 
Jesus, his life, doctrine, and works. Xo man ever lived 
as he did, nor thus taught and worked. This peculiar life 
and character from the first had its bearing and attractions. 
From the first Jesus won admirers and received believers 
and made disciples. There never was a time when there 
was none to follow and adore; never a time when there 
were not the many thousands of knees ready to bow to his 
royalty and magnify him with praise. 

But he is great because he is the world's Eedeemer 
and only Savior. Salvation is through Jesus, and none 
other. "There is none other name under heaven given 
whereby we must be saved." Then it is to Jesus all men 
do and must look for salvation. He is God's Son and only 
Representative of the heavenly government to whom men 
may come and on whom God depends for man's salvation. 
He is the "Life, the Truth, and the Way." He is the Life, 
since, aside from him, all is spiritual and material death. 
He is the Truth, since he alone comes to us from the 
Father, bringing the fully revealed will of him to men. 
He is the Way, since he leads and only can lead, men to 
God. Through him we go in and out, and find pastures 
of living verdure and waters. 



A WALK WITH JESUS. 29 

But Jesus is not only a nominal Savior. He is a full, 
perfect, and sufficient sacrifice and oblation. In him God 
is well pleased. To him God gave command, on the Moun- 
tain of Transfiguration, to listen, yes, listen to him, for 
he speaks of God and heaven, and, aside from him, none, 
no, not angels, can speak. Listen to him, for he alone has 
the words of eternal life. 

" Hear him, ye deaf ; his praise, ye dumb, 
Your loosened tongues employ ; 
Ye blind, behold your Savior come ; 
And leap, ye lame, for joy." 



CHAPTER III. 

ACTS AND WORDS OF JESUS FROM HIS BAPTISM TO 
THE FIRST PASSOVER FEAST. 

Section 1. — The Temptation. 

Matt. iv. l-li ; Mark i, 12, 13; Luke iv, 1-13. 

AFTER the baptism of Jesus in the Jordan by John, 
which act was performed, most probably, in the month 
of January, A. D. 2T, Jesus entered into the most 
trying experience of his whole life. It was the notable 
fast and temptation. 

This experience of Jesus has a twofold design: First, 
it was preparatory. Jesus came into the world for the 
great work of redemption, and, as man, he needed strength 
to begin and go through with such a task. He also needed 
familiarity, through experience, with the weaknesses of man 
under physical, lustful, and ambitious trial. This he re- 
ceived in the temptation. Second, it was exemplary. Jesus 
here lays down a means of grace, fasting, which is recom- 
mended in his Word, and, according to his own utterance, 
the most powerful agency of the Christian religion. When 
he wrought what the disciples could not, he stated to them, 
upon being asked why they could not perform the miracle, 
"This kind goeth not out but by prayer and fasting." 
Hence, we gather, from the nature of the temptation, a 
need of spiritual strength to work for the Lord Jesus, and 
this we can always get through prayer and fasting. But 
we find more light upon its beneficence by reference to 

30 



A WALE WITH JESUS. 31 

the Antechristian characters. Take Moses and Elijah, who 
both fasted the same length of time Jesus did, that they 
might gather strength to perform the grave duties resting 
upon them, and became fully sanctified for all required 
of their lives. 

But now we turn to look at the practical part of the 
temptation. It was in the desert of Judea, doubtless in 
the month of January or February, for Mark says imme- 
diately- after his baptism he was driven or forcefully led 
into the wilderness to be tempted of Satan. 

"In the wilderness" is a very indefinite phrase. We 
have no clue to the precise spot where any of the tempta- 
tions occurred. We need, however, to content ourselves with 
knowing it was in the wilderness of the Jordan, where 
John was baptizing; for Jesus soon returned to the bap- 
tismal grounds, where John testified of him, and there 
gathered his first disciples. 

We note that after the baptism, when Jesus had fasted 
forty days and nights, the tempter came to him. The 
tempter came when he had fasted forty days and nights, 
and had become hungry. Notice, the tempter came to him 
when he was physically weak, and in the trial of his weak- 
ness offered the temptation, as Jesus was more liable in this 
state to yield. Satan said, "If thou be the Son of God, 
command that these stones be made bread/' The trial 
here is twofold: First, "If thou be the Son of God," is a 
proposition to prove that thou art. Second, Prove that 
thou art by making, as Luke has it, "this stone bread/' and 
satisfy your distressing hunger. Here we infer that Satan 
tries men when they are least prepared to meet him, and 
in their weakest spot. But Jesus, the Christ, was ready 
for him, and replied thus, "It it written, Man shall not 
live by bread alone, but by every word that proceedeth out 
of the mouth of God." Thus ends the first trial, with a 
great lesson to us; namely, God has said what we shall 



82 A WALK WITH JESUS. 

and shall not do. "It is written;" therefore, like Jesus, 
we must be faithfully obedient to our Heavenly Father, 
and faith and obedience will always give us victory over 
the tempter. 

In the second temptation we are told that the devil 
took Jesus up into the holy city, and set him on a pinnacle 
of the temple, and said unto him, "If thou be the Son of 
God, cast thyself down; for it is written, He shall give 
his angels charge concerning thee: and in their hands they 
shall bear thee up, lest at any time thou dash thy foot 
against a stone/' Thus we have the second trial of our 
Savior by Satan. It was a further request that Jesus should 
show himself the Son of God by casting himself down from 
a lofty place of the temple. But this Jesus declined to do, 
inasmuch as he was not in the world to prove his Sonship 
•to the devil by an act so harsh and uncalled for by the 
Father. ^ But this trial had its weight with the Savior for 
two reasons: First, it appealed to a demonstration of his 
Divine Sonship. It was certainly a craving of Jesus to 
demonstrate his power of salvation; but not to Satan. And 
secondly, Satan's reference to angelic aid proved a force 
of influence to dismount the pinnacle. Aside from these 
views, we see not wherein comes the temptation; neither 
can we conceive of a thing as being a temptation if it does 
not stimulate, in some way, a desire or mind to do. Yet 
Jesus met him as the second, but triumphant, Adam. He 
said, "It is written, again, Thou shalt not tempt the Lord 
thy God." Perhaps there is no better lesson to be drawn 
from this whole affair than what Jesus taught in the 
reply to this second temptation. From it we learn that we 
should not expose ourselves to unnecessary evils or dangers, 
presuming that God will save and deliver us. God can 
deliver in all dangers, but will not deliver us when we know- 
ingly and uselessly enter them. The third temptation is 
given the second place by Luke, and the third by Matthew. 



A WALK WITH JESUS. 33 

This may arise from the fact that Luke considers it more 
important. We really do not now know the chronological 
order of these occurrences, and it is not essential we 
should; but Matthew's order is the one mostly believed 
to be the real order. It also occurred on the wilderness 
mountain. The language is, "The devil taketh him up 
into an exceeding high mountain, and showeth all the 
kingdoms of the world, and the glory of them; and saith 
unto him, All these things will I give thee, if thou wilt 
fall down and worship me." Thus ends the trial. It is a 
charming and strange one. Satan lifts up Jesus, either 
physically or mentally, to where he could see all earthly 
kingdoms and their glory, and these he offers to Jesus if 
he would only perform the physically easy service of fall- 
ing upon his knees, or prostrate, and worship him. What 
a promised possession for so small an act! Yet Jesus this 
promised possession and glory declined to accept from 
Satan, since homage for them would be sin, and the pos- 
session only a worldly allurement of perishable vice. 

The tempter and the temptation carry such an im- 
portant lesson. First, we note, the tempter could give 
nothing to Jesus but the vanity of these kingdoms; for 
already they belonged to Jesus, and the earth with all its 
fullness. But the tempter will promise vainly and deceive 
falsely; therefore, no one can trust him.- We should never 
accept any promise of good from him, for there is no good- 
ness in him to give. And the best thing to do in trial is 
to follow the example of Jesus. This is the third tempta- 
tion, and it meets with a stronger refutation and resistance 
than the first two. ' This shows that, if we put our trust 
in God when tried, we shall become more able to resist 
temptations as they grow numerous, and we shall weaken 
the tempter. Let us listen to Jesus, "Get thee hence, Satan : 
for it is written, Thou shalt worship the Lord thy God, 
and him only shalt thou serve." Such strong and willful 
3 



34 A WALK WITH JESUS. 

determination here brings down the tempter and repulses 
him. Matthew says the devil yielded, and, in despair, left 
Jesus, who, under the fatiguing trial of hunger and an 
inducement to render homage to Satan, was strengthened 
and consoled by angels. These heavenly messengers, doubt- 
less, ministered to both his physical and Divine natures, by 
giving bread to the body, as in the case of Elijah's fast, 
and comfort to his mind. Who can tell what message they 
brought down from the Father respecting this only eternal 
Son who had assumed the rein of the government of the 
world's redemption? 

Section 2. — The First Disciples Won. 

John i, 35-51. 

For a number of forty or fifty days Jesus was in se- 
clusion. He was alone in the wilderness, and, not since 
he allowed us to walk with him from Xazareth to the 
Jordan, where he was baptized, has he accepted any earthly 
association. He left the baptismal grounds and went into 
the secluded wilderness of Judea, being led by the Spirit, 
for the trial of his representative powers and integrity 
for saving the world. He took no man with him to wit- 
ness the trial of these forty or fifty days. If he had taken 
us along, or allowed us to go, perhaps we could tell more 
of the temptation; but, as it is, all we know is what Jesus 
tells himself, and he tells us all that is necessary for us 
to know, though not all we wish to or might know. 

Suddenly Jesus reappeared, to find that quite an ex- 
citement had arisen concerning him as the Messiah. The 
baptism and the descent of the dove upon him, and the 
testifying voice, had fully convinced John, and started him 
to preaching about Jesus as being the kingdom of heaven, 
which was at hand. Also, John's testimony and preaching 
were attracting great multitudes from Jerusalem and all 
the regions about the Jordan. The priests and Levites of 



A WALK WITH JESUS. 35 

Jerusalem sent, asking John, "Art thou the Christ? Who 
art thou?" and John gave them plain information to the 
effect that he was but the herald of the Christ who had 
appeared among them for baptism some days prior. 

But now, since Jesus had entered upon his great work — 
namely, the establishing of a spiritual kingdom — he needed 
to take some preliminary steps to that end. The first step 
was to get some disciples whom he might take around with 
him and teach and prepare to become his apostles. 

By the heavenly manifestations and the testimony of 
John, Jesus was so magnified that even John's disciples 
were ready to leave him and follow Jesus, the acknowledged 
Lamb of God. So Jesus very easily won his first five dis- 
ciples early after his seclusion and temptation. 

He won them on this wise: "John stood and two of his 
disciples; and, looking upon Jesus as he walked, John the 
Baptist said, Behold the Lamb of God! and the two dis- 
ciples heard him speak, and they followed Jesus." 

We know, now, by reading John i, 40, that one of the 
two here mentioned was Andrew, the brother of Simon. 
We do not know the other of the two; but as John alone 
reports this incident, and his custom was always to con- 
ceal his own name when mentioning any praiseworthy act, 
we infer that the other was John himself, the writer of the 
Gospel. As soon as Jesus accepted Andrew and that other 
disciple, Andrew went and hunted for his brother, Peter, 
saying, "We have found the Messiah." This shows that 
Christ had been hid for some time, and was expected to 
reappear, which he did. Then Peter came, and "When 
Jesus beheld him, he said, Thou art Simon, the son of Jona : 
thou shalt be called Cephas." 

Thus we see Jesus get his first three disciples; namely, 
Andrew, John the Gospel writer, and Simon Peter. 

On the following day, Jesus went forth and found Philip, 
and said unto him, "Follow me;" and Philip obeyed readily, 



36 A WALK ]YfTH JESUS. 

since he saw following Jesus his two neighbors, Andrew 
and Peter; for they both were of Bethsaida. Then Philip 
hunted his brother, Nathanael, and said to him, "We have 
found him, of whom Moses in the law, and the prophets, 
did write, Jesus of Nazareth, the son of Joseph.' 7 When 
Philip mentioned Xazareth, he set Xathanael to question- 
ing. He asked, "Can there an} r good thing come out of 
Xazareth?" Philip replied, "Come and see." Xathanael 
came. And when Jesus saw him coming, he said, "Behold, 
an Israelite, indeed, in whom is no guile!" Nathanael 
wished to know how Jesus knew him. Jesus told him, 
"Before that Philip called thee, when thou wast under 
the fig-tree, I saw thee." Nathanael said, "Eabbi, thou art 
the Son of God; thou art the King of Israel." Xathanael 
marveled at the knowledge and foresight Jesus had of him; 
but Jesus assured him that he should see greater things 
than those. Then he specified some things. He said to 
Xathanael, "Hereafter, ye shall see heaven open, and the 
angels of God ascending and descending upon the Son of 
man." Whether this prophecy has ever been fulfilled, no 
one knows; but if not, it will be. 

The selecting and gathering these first five disciples was 
a very important step of Jesus in setting up his spiritual 
kingdom. For every government and kingdom must have 
a head and foundation. Of the kingdom of Jesus, he is 
head; but while he is the headstone of the corner, there 
must be the twelve foundations found in the apostles. 
Jesus, at best, could live but a brief life; and yet, his work 
needed to go on; but it had to go on by those chosen 
representatives — men whom he would ordain and qualify 
to teach all nations his laws and will. Thus we saw him 
from time to time selecting his cabinet. Here we have the 
first five; leaving seven yet to come. But the marvel about 
these men being selected and accepted was their humility. 
How unlike man Jesus did ! He did not look for the opulent, 



A WALK WITH JESUS. 37 

popular, and most learned; but accepted those compara- 
tively uneducated and poor men, because he saw that they 
would grace their position, and that he could make them 
what he wanted by miraculous intervention. However 
humble the men, and the beginning of this kingdom, both 
were to become great in the world's drama, and attract 
the most fascinating, learned, and wise of philosophers. 
This little beginning was to grow into a great mountain, 
and fill the earth as the waters the great seas. 

Jesus then left Bethabara, and went with his new dis- 
ciples into Galilee; for he was invited, by some friendly 
acquaintance, into Galilee to Cana, and to a marriage and 
wedding, to which he went. They hastily went up; for it 
occurred in three more days, and they had some considerable 
distance to go. 

Section 3. — The Turning of Water Into Wine. 

John ii, 1-12. 

We are indebted to the writer of the Fourth Gospel 
alone for this section, whose subject is, "The turning of 
water into wine." This act was performed by Jesus during 
the feast, and is rightly called a miracle. It truly was a 
miracle; for the natural water was turned to real wine. 
There was no deception or trick performed; for the act 
was performed in the midst of the feast, and just when 
wine was most needed. It was performed by the Savior 
without leaving his seat. He sat still, and only ordered; 
and his mother carefully warned the servants to do as they 
were told by him; and this they did. Hence, Jesus had 
no chance to tamper with any elements, if he had chosen 
to do so. The miracle of converting the water into wine 
was actual, and so really successful, that when the governor 
of the feast had tasted the new wine, he condemned the 
bridegroom for reserving it to the last. 



38 A WALK WITH JESUS. 

This is not only a miracle, but, in their order, we learn 
by St. John, it was the first of the miracles wrought by 
Jesus. This fact makes it interesting and easy. The inci- 
dent happened in Cana of Galilee, and in the month of 
February or March, A. D. 27. Let us notice the facts under 
which it occurred. John, onr informant, says, "When they 
wanted wine [that is, when what they had gave out], the 
mother of Jesus said unto him, They have no wine. Jesus 
said unto her, Woman, what have I to do with thee ? Mine 
hour is not yet come." She made no further remarks to 
him, "but said to the servants, Whatsoever he saith unto 
you, do it. Xow, there were six waterpots of stone, after 
the manner of the purifying of the Jews, containing two 
or- three firkins apiece. Jesus said unto them, Fill the 
waterpots with water. And they filled them up to the brim. 
And he said unto them, Draw out now, and bear to 
the governor of the feast. And they bare it. When the 
ruler of the feast had tasted the water that was made wine, 
and knew not whence it was, the governor of the feast 
called the bridegroom, and said unto him, Every man at 
the beginning doth set forth good wine ; and when men have 
well drunk, then that which is worse; but thou hast kept 
the good wine until now/' 

Thus runs the narrative, showing the first supernatural 
work of Him who was both natural and supernatural in 
power; and that, in a time of need, He will use both powers 
for mankind. 

But this miracle opens two views into the character of 
Jesus. First, we have the social side of this Divine Son. 
His being invited, and attending this social gathering, shows 
that he was sociable in character and practice, and that 
such affairs are not necessarily evil and to be avoided. 
Jesus, no doubt, had many acquaintances there, besides 
brothers and sisters by Mary. He doubtless entered heartily 
into the occasion of the evening, and enjoyed himself, espe- 



A WALK WITH JESUS. 39 

cially with his newly-made disciples. Second, we have the 
sympathetic side. Here is a young bridegroom with his 
newly-married wife and many invited friends, among whom 
is the Son of God and his mother. And right in the midst 
of the feast and evening, the wine, which was the most 
essential thing for such occasions, gave out, to the shame 
and embarrassment of the bridegroom. What shadows of 
chagrin came over him when some one whispered around, 
to his knowledge, that the wine was exhausted and the 
guests were not served. How his feelings writhed with 
shame and embarrassment. How his color went and came. 
See him, so perplexed and bewildered. But among his in- 
vited guests there sat One who could relieve this young 
man in his embarrassment and poverty; for it was, doubt- 
less, poverty that caused an insufficiency of wine. This 
one was Jesus of Nazareth, the son of Joseph and Mary. 
He was not only able, but would relieve him ; for he felt for 
him. He fully sympathized with him, and he was inclined to 
put his sympathy into actual practice. And Jesus was, at 
that opportune time, the only one that could help this 
young man. His friends were doubtless of the poorer class; 
but even if any of them were rich, they could not well do 
for the bridegroom what he needed then. He needed wine, 
and that then and there. There was no time to send away 
at a distance for it; no time to make it; hence there was 
no way to relieve this young man but by miraculous power, 
which no one had but Jesus. And Jesus put forth his 
power, because he saw the utter helplessness of the case; 
and, being so tenderly sympathetic, he could not let this 
moment pass to do for a friend what he could not do for 
himself. 

But we must note what part the mother of Jesus took 
in the affair, and how Jesus treated her action. Woman- 
like, she seemed to have given attention to the exhaustion 
of the wine before Jesus did. And she went immediately 



40 A WALK WITH JESUS. 

to him, and said, "They have no wine." Notice how she 
made her statement. She did not say, "Son, the wine of 
the people is exhausted; what do yon think of it?" but ad- 
dressed him in snch a way as most certainly to get his help, 
which she believed he could give. She went at once to the 
quick of the matter. She used no maternal persuasion; for 
this was not the time, and it was not necessary. She fur- 
ther realized that he had been her son in Nazareth, and 
under her roof, when she could say "go," and he went; and 
"come," and he came. But when he left that home for the 
Jordan, she lost her maternity to a great extent, and he 
became to her Jesus, Savior, as well as to any and all man- 
kind. We think this view is all needed to be looked at, in 
the reply of Jesus to Mary, when he addressed her as 
"woman," and not "mother." Much speculation has been 
kept up over this manner of Christian address. Some say 
it was customary thus to address her; others say it was 
harsh. But we think it was simply because his time hence- 
forth was to be occupied solely for his Father in the work 
of redemption, and he would no longer serve in the home 
of Nazareth; and would hold only that relation to Mary, as 
to others, to be saved. Hence, Mary would be his real 
mother in the flesh, but not in command; therefore, she 
was to him woman, and he to her Savior. But Jesus, in sub- 
stance, tells us this; for while once in a Galilean town his 
mother and brothers wished to get him out of the multi- 
tude for a private remark; and it was told Jesus that his 
mother and brothers were without, desiring to speak with 
him; and he lifted up his hand over those around, and said, 
"Behold my mother and brethren; for they that try to do 
the will of my Father, the same are my mother and sisters 
and brethren." Thus, we see any one is the mother of 
Jesus if a servant of God, and no one particularly. 

Jesus brought out the same remark while upon the 
cross. He said, simply, "Woman, behold thy son." And 



A WALK WITH JESUS. 41 

to John he said, "Behold thy mother;" and we are told that 
John took Mary home. Moreover, by this address, Jesus 
saw an opportunity to lead Mary to a sense of her de- 
pendence upon him for salvation. He would teach her her 
sinfulness and helplessness; and that she must not fail to 
seek grace because she had given him birth, or because 
she looked upon him as her son. He emphasizes this 
thought as the newly-attested Messiah, by replying thus: 
"Woman, what have I to do with thee? My hour is not 
yet come." At once Mary saw that she could no longer 
exercise any maternal authority, and she fell back in her 
chair of repose, and simply said what she further had to 
say to the servants. Of course, this was the first time Jesus 
ever addressed her thus, or treated her not as an earthly 
mother. In the Temple, at twelve, when she asked him of 
his conduct, he only replied, "Wist ye not that I must be 
about my Father's business?" We note, in reading Luke 
ii, 48, 49, that Mary called him "Son" in addressing him. 
He did not call her "mother;" but by leaving the temple 
and following her, he yielded to her maternal authority. 
But not so in this Galilean home of Cana. 

Also, very much speculation has arisen over the act of 
Jesus making wine which is said would intoxicate. We 
will notice, briefly, this objection, and pass on with Jesus 
from Cana. 

In the first place, we should observe that there is no 
certainty about the quantity which Jesus made. From 
reading the narrative, it seems that a greater quantity was 
made than what we can reasonably suppose. We can not 
reasonably suppose that Jesus made more than what was 
really needed to carry out the emergent demand; for this 
would be inconsistent with all his acts in later life; for he 
did no unnecessary work. We can not reasonably suppose 
that he would make an element which would abundantly 
stand to ferment, and intoxicate men, it being contrary to 



42 A WALE WITH JESUS. 

the laws of the Old Testament Scriptures, which he used 
as his religious guide, and which he came to perfect. In 
reading the narrative, it says, "There sat six waterpots of 
stone, containing two or three firkins apiece." Now, what 
this measure really was, is the unknown quantity. That 
the firkin varied in size, there is no question. The firkin 
we know of, in the English tongue, held the fourth part of 
a barrel, or nine gallons, or seven and one-half imperial 
gallons. Now, let us suppose this is the quantity Jesus 
made; and we have, computing the water-pot to hold three 
firkins (one hundred and sixty-two gallons) of wine; or 
holding two firkins apiece' (one hundred and eight gallons). 
But if some held three and some two, there was much 
over one hundred gallons. But can any one reasonably 
believe that Jesus made such a quantity of an intoxicating 
drink? It certainly was enough for a royal marriage or 
banquet; but this humble marriage feast was neither. 

Some suppose that the Syrian metretes is the real meas- 
ure in the case. This metretes is said to have held seven 
and one-eighth of a pint, which, if right, the six pots named 
would have contained about fourteen gallons. But there 
are others who say the metretes contained ten gallons, 
which make the quantity again enormously large and irra- 
tional. Since there is such uncertain knowledge of measure- 
ments, we can arrive at no definite conclusion as to quantity. 

But again, noticing the narrative more carefully, we 
observe that it does not say Jesus ordered all the pots to 
be filled. It only says, "There were set there six water- 
pots of stone/' . . . and "Jesus saith unto them, Fill 
the waterpots with water." Now, Jesus may have pointed 
to two, three, or four, nearest him, meaning fill only those, 
leaving the rest; for John does not say he, or they, used 
them all; but simply says they sat there to be used, we 
infer, when necessary. 

Now, as to the quality. The objector says, "Jesus made 



A WALK WITH JESUS. 43 

wine, and, doubtless, drank a portion of what he made for 
others, and for that occasion in which he himself was 
engaged." Then he alleges that wine is not an evil, and 
that it is fanaticism to denounce it; that there is no moral 
turpitude in its use. They also quote, in this connection, 
the Apostle Paul, who said to Timothy, "Drink no longer 
water, but use a little wine, for thy stomach's sake and 
thine often infirmities." 

But, in speaking of this act of Jesus, and this prescrip- 
tion of Paul, one must not forget the other acts and words 
of Jesus and Paul concerning wine and strong drink. If 
these here were their only utterances, we would be some- 
what at sea. But when we take the Old and New Testa- 
ments, and know that they are Christly-founded, and that 
they abound in percepts against intoxicants and drunken- 
ness, we must conclude that the wine Jesus made, and that 
which Paul recommended, would not especially intoxicate. 
But when we read of the miracle, we see no time for fer- 
mentation; for, as soon as the pots were filled, Jesus said, 
"Draw out, and bear to the governor." The governor 
called it the "good wine," that had been kept over. The 
very fact that it was supernaturally made, and had not 
time to rot and decompose by fermentation, made it the 
"good wine." Hence, we conclude that it was wine, and 
served highly the object for which it was made; but, since 
made by the mighty power of Jesus, who did all things well, 
it was not an element that would intoxicate. 



CHAPTER IV. 

JESUS ATTENDS THE FIRST PASSOVER FEAST AT JERU- 
SALEM, AND HIS SUBSEQUENT ACTS AND 
WORDS DURING THE FIRST YEAR 
OF HIS MINISTRY. 

John ii, 13. 

WE now enter properly upon the ministerial journeys 
with Jesus. Heretofore, we have only seen him act 
and ordinarily speak. We are, henceforth, to hear 
him speak as never man spake; we are to hear him preach, 
and see him act. We last sat with him at Cana. We must 
now take a flying trip with him over to Capernaum; for 
John says, "He began his miracles at Cana, and manifested 
forth his glory; and his disciples believed on him." And 
after this, he went down to Capernaum, he and his mother 
and his brethren and his disciples ; and they continued there 
not many days. 

Thus, we see that the holy family were, doubtless, at 
the marriage; and this being ended at Cana, they all went 
on a short trip to Capernaum, prior to the feast of the 
Jews. For John tells us that the "Jews' Passover was at 
hand, and Jesus went up to Jerusalem." 

His disciples did not attend him on this visit, and, 
perhaps, no one of his family, as companions; but Jesus 
went to enter officially upon that ministerial work and 
doctrine which he came into the world to set up. 

He went to the feast of the Passover as a loyal son of 
Abraham, and as one who came not to destroy Jewish law 

44 



A WALK WITH JESUS. 45 

with Divine sanction, but to fulfill that law. This Passover 
feast was as dear to his heart as to that of any other Jew; 
or as the fourth day of July and its annual festivities are 
to the heart of any patriotic American. This feast was 
annually celebrated at Jerusalem, the capital of the Jewish 
nation; and it was to perpetuate the knowledge and memory 
of Israel's deliverance by the angel of Jehovah, who passed 
over Egypt and slew the first-born male in every house. 
This feast marks the first of our Lord's ministry; and it 
occurred between the tenth and seventeenth days of our 
April, A. D. 27. Of course, Jesus had been to Jerusalem 
before this time to this great annual feast; for he was now, 
according to Luke, about thirty years and some months 
old. 

But this feast marks a new departure. He had never 
been to one as a public Teacher and Minister before. He 
went to this one as the recognized Messiah and acknowl- 
edged Lamb of God and Eedeemer of men, as well as a duty- 
bound Jew. And at this feast, he began to exert himself. 
He acted with Divine authority, and taught with the same. 
He won admiration, and gained the attention and confi- 
dence of the great, as well as that of the common people, 
who saw and heard him gladly. 

Section A. — Jesus Sanctifies the Temple. 

John ii, 14-25. 

Jesus had visited this beautiful capital city of the Jews 
many times before this visit to the first Passover of his 
ministry; but never before in the same capacity as now. 
The feast of last year found him still at Nazareth, working 
at his trade, and only by the world known as the son of 
Mary and Joseph. But he went now as the recognized Son 
of God, who had been so pointed out to John, the baptizer, 
and, by his first miracle, known to his disciples, 



46 A WALK WITH JESUS. 

He went there in the full license of Divine power, which 
he had never exerted before. He was not only able to use 
Divine and miraculous power, but he did use it in working 
many miracles that we have no record of. John says, as 
the only reporter of this visit, "Many believed in his name 
when they saw the miracles which he did." We perhaps 
would have some detailed mention of these miracles if any 
one of his disciples had attended him; but since none did, 
John, learning through witnesses that Jesus did perform 
miracles, simply mentions the fact, not being able to give 
details. 

It is perfectly natural that Jesus worked miracles on 
this occasion, at the feast; for he began his public min- 
istry, his teaching, and assumed the august title of Messiah, 
who was the expected Eedeemer and Deliverer of Israel. 

And the only credentials of Jesus were his supernatural 
powers. He came from the Father to represent Him; but 
the Father was not there to testify of his authority; there- 
fore he made him a living Witness to the people by super- 
natural powers. He needed to demonstrate his genuine 
Sonship and Divine mission by miracles and signs, which 
he did. He did this to prove, also, beyond reasonable 
doubt, that he* was no impostor or false Christ; but the 
Divine Teacher, come from God. 

His visit was of a twofold nature: First, to inaugurate 
there, at the head of the Jewish nation, his spiritual king- 
dom; and second, to celebrate the Jewish emancipation, 
which he, doubtless, had been accustomed to do. 

So, the first thing he did, in establishing his cause and 
spiritual kingdom, was to set aright the perverted use of 
his Father's house. This house, or temple, in which his 
Father dwelt, and in which His laws were to be taught and 
precepts of holiness enjoined, should ever be a consecrated 
house and holy place. It should ever remain as it had 
been appropriately dedicated. But the use of this holy 



A WALK WITH JESUS. 47 

house had been polluted. Instead of using it alone for 
Divine worship, it was used as a mart. 

So when Jesus went to the temple, full of holiness and 
burning zeal, nothing could be more disgusting and abomi- 
nable to him than to find, in the holy house of his Father, 
those that sold oxen and sheep and doves, and the changers 
of money, sitting. Instead of such a sight, he should have 
seen a host of penitent supplicants, pleading for mercy and 
the forgiveness of sins. He should have seen a host of 
Simeons and Annas, waiting for the Consolation of Israel. 
He should have seen the priests and scribes, searching the 
Scriptures, and ready to receive him whom those Scriptures 
pointed out so accurately, even Jesus of Nazareth. He 
should have seen a host ready to receive him upon his Mes- 
sianic proclamation; and those ever ready to guard the 
holiness and sacredness of the place. But alas! instead of 
finding the above hosts, he found traders and mercenary 
characters, who had turned the use of the house into traffick- 
ing and a mart of exchange. They were no longer zealous re- 
garding the sacredness of that house; nor did they care for its 
holy, consecrated dedication. Their concern was worldly gain 
at any cost or perversion. They indulged their sacrilegious 
consciences by the pretentious claim that they eonvenienced 
the contributors to the Temple, by making exchange for 
those from afar. 

But Jesus did not approve of any part of such perversion; 
and he showed his disapproval, in the beginning of his min- 
inistry, and again at the end, when he cleansed this same 
sacred house. He did not only deprecate this improper use 
of the temple, but emphasized his disapproval by a forceful 
act. Let John tell it himself: "And when he had made a 
scourge of small cords, he drove [with it] them [the buyers 
and sellers] all out of the temple, and the sheep and the 
oxen; and poured out the changers' money, and overthrew 
the tables." 



48 A WALK WITH JESUS. 

So much for the act. Now, the apostles do not put 
this act down as a miracle; neither do Bible scholars of to- 
day; but it certainly carries with it great authority, which 
is backed by Divine indorsement. It is a great rebuke to 
the temple profaners, and reproof to the lethargic priests 
and Levites who had charge of the temple. They could 
forever see the pollution of the temple on the merest ap- 
proach of some poor, knowledge-seeking Gentile; but could 
not see, and did allow, this wretched traffic to go on. Jesus 
drove them out, as a prophet and religious teacher who 
was full of zeal. 

We do not understand that he used the small ropes to 
beat out the men, but the cattle. With authority, he or- 
dered out the men; and with his strong hand— made 
stronger because right — and penetrating eye, looking at the 
exchangers, he overthrew the tables and poured out the 
money. 

No act of Jesus, at any time, was more positive and 
significant than this one. No one was more daring and 
exemplary. By his own hand he cleansed his Father's house. 
He wiped out uncleanness, and restored cleanliness. Thus 
he laid down an everlasting example. This example teaches 
us that there is a right use and a wrong use of the house 
of God. It teaches that no gain of earthly good can justify 
a wrong use of the Church of Christ. That house is built 
for religious worship, and that alone. It is the place set 
apart for the Holy Presence; and whatever comes there aside 
from reverence, seeking knowledge and forgiveness, or to 
do homage, is displeasing to God. There may be a desire 
to do or carry on things in the church for its material 
benefit; but anything carried on without Divine sanction 
is sinful and desecrating. And there is no Divine sanction 
if the tendency is to dishallow the church and make it 
common; or if the act rob the church of its influence over 
sin, and render it ineffectual. 



A WALK WITH JESUS. 49 

Social festivities, fairs, raffles, and all such amusements 
to raise money for churches, may help the cause some; 
but by this act of Jesus they are all condemned. For these 
very things mentioned were carried on in the temple to 
bring temple revenue; yet they were driven and thrown 
from the holy place. But, if this way of raising means 
had been justifiable, Jesus never would have condemned 
it; and if he condemned it in his day, at the very beginning 
of his Church, it is evident that he does now, when the 
Church is more able to support itself. 

There is great need of reformation on this line of Church 
activities. may the day shortly come when every min- 
ister of Jesus Christ will, with his own hands, cleanse and 
purify the Church of every sinful and unholy method of 
raising revenue! 

Thus far, we have only looked at the act of Jesus; but 
we now turn to hear him speak of this unholy practice in 
the temple. After we hear his words we shall be better 
able to judge his motive; we can better look into his con- 
demnation of it. Hear what he says to those that sold 
doves, "Take these things hence; make not my Father's 
house a house of merchandise." Here we see that Jesus 
did not only condemn by an act of driving out the traders, 
but prohibited the return, or even the presence, of such 
things in his house. He said, "Make not my Father's house 
a house of merchandise;" showing that such practices as 
the above festivities do pervert the true use of the house 
of God, and thereby cause it to lose its power. Such prac- 
tices do make it a house of merchandise. 

Now, the Jews, a very superstitious people, walked up 
and asked Jesus what sign did he show by his act. Jesus 
replied, in simple yet prophetic language. He said, "De- 
stroy this temple, and in three days I will raise it up." 
This language is the first he uttered pointing out his death, 
and that he would die and rise again. He was misunder- 
4 



50 .1 WALK 11777/ JE8U8. 

stood; and that misunderstanding, which he never changed, 

bred for him hatred, and created deadly enmity, which 
haunted Jesus to the last hour of his life and after he was 
in the sepuleher. His enemies thought he spoke of the 
temple then standing, built by Herod the great, and had 
been under construction, for all of its parts, forty-six years. 
But John says he did not mean the temple of Solomon. 
rebuilt, but that of his physical body, which was the temple 
of his soul. By the language of Jesus, he meant that if 
they put him to death and bury him. the grave would not 
be able to retain him; but that he would rise on the third 
day. At any rate, his language was painful to the Jewish 
hearts, which misunderstood him. And they considered that 
he was a vile blasphemer: and when Jesus was before the 
court, on trial for his life, the Jews got two men to say. 
"We heard him say. I will destroy this temple, and in three 
days I will raise it up again:*' and upon such false and 
prejudicial testimony they found Jesus guilty of blasphemy. 

>ectiox B. — Jesus Discourses with Xicodemus 

John iii. 1-21. 

Jesus is still in Jerusalem attending the Passover. He 
was seen to pass through the streets each day among the 
great multitudes. Here and there, along the streets and 
at the temple, he performed many cures. Doubtless he 
healed the sick, gave sight to the blind, cured paralytics. 
and cast out devils. John simply says, "He did miracles, 
and many believed on his name." 

Now, among those .many who believed on his name 
were some of the rulers and rich, as well as the common 
people. And one of those rulers who believed was very 
rich, and named Nicodemus. He was very unlike most rich 
men, and even unlike his fellow-rulers of the Jewish 
Sanhedrim He decided that he would call on Jesus, and 



A WALK WITH JE8U8. 51 

learn of him. He doubtless tried to get other counselors 
to go with him to make this call; but it seems that he 
was unattended on this visit. 

John tells us he came to call on Jesus by night. And 
this statement has elicited much comment as to why he 
came by night. Some think it was through fear of the 
Jews; but there can be found no good reason for such 
conclusion; for Mcodemus was not that kind that had very 
much fear about him; for we find that he stood up and 
spoke for Jesus after this, when Jewish hatred was accu- 
mulated against Jesus. He spoke in favor of Jesus when 
he was being tried for his life. He ventured to aid in giv- 
ing him a decent burial, and was a believing disciple of 
Jesus. Again, Mcodemus was a man of both mental and 
financial ability, and had such independence that his influ- 
ence could not be easily curtailed; hence there was no real 
need to fear. 

Others think he came by night as a better opportunity 
for himself and for Jesus — the one to hear and the other 
to teach. This is, in my mind, the true reason. Mcodemus, 
being a counselor and a man of many business duties, had 
really no satisfactory time to come in the day. He could 
learn, also, of the busy life of Jesus, and that it would be 
impossible for Jesus to say to him what he wished to learn 
in the streets or in the crowded temple, where intense 
excitement prevailed. So, at the cottage of some friend 
with whom Jesus was stopping, Mcodemus decided to call 
at night. The evening drew on and the night fell; and, 
at an early hour, Mcodemus rapped at the door. The rap- 
ping is answered, and lo! entered the hoary-haired ruler. 
It is Mcodemus, a man of wealth and great social and civil 
standing. He had never entered this humble cottage before, 
and seldom walked this street. His walks were on the 
principal streets, and in the business parts of the city. 
Why was he here to-night? This question ran through 



5'2 A WALK WITH JESUS. 

the breast of every inmate of that home. But the great 
ruler told his business, and made known the fact that he 
came to call on their distinguished guest, Jesus of Nazareth. 
Into a room of quiet and repose he was led, and introduced 
to Jesus of Nazareth. For the first time, in all probability, 
he looked upon the serene and glorious face of this Teacher 
of Galilee. The same is true in the case of Jesus; he had 
possibly never seen this venerable-looking ruler. Jesus, 
though weary and tired, was glad to see him; and Mcodemus 
was thrice happy to gain admittance and be received by 
One who he felt had wonders to tell him. The ruler was 
able to ask questions; and, what gladdened him, he knew 
his Teacher could answer. So the conversation began. 

Subject: The New Kingdom. 

Of course, Mcodemus had heard much of Jesus; of his 
being, by some, acknowledged the Son of God; of his doc- 
trines, his miracles, both at and away from Jerusalem; and 
of the expectancy of his being the Deliverer of Israel. 
So Nicodemus came to inquire of this new kingdom which 
was about to be set up, and its doctrines of government 
and requirements. The miracles had convinced him that 
Jesus was no ordinary person, but of Divine authority. 
This being all settled in his mind previously, he was ready 
to embrace any move or doctrine which Jesus would set 
forth looking toward establishing any kingdom of Jewish 
origin to upset, as he thought, Roman authority, if not 
destroy it. 

The Jews at this time were a subjugated nation, paying 
tribute to Rome; and while looking for a Messiah, as the 
children of Abraham, they only looked for him as a Jewish 
deliverer, and one to rule other nations with a rod of iron 
and hold the Jews as subjects of special favor. They wholly 
misunderstood their Scriptures respecting the Messiah. 
And they looked for a temporal and worldly kingdom with 



A WALK WITH JESUS. 53 

an eternal ruler. They looked not for a spiritual ruler and 
a kingdom of righteousness in men's hearts; hence, they 
were quite unprepared for their King when he came. Thus 
we see how Mcodemus came, and how unprepared he was 
for his visit, after all. He came to talk of an earthly king- 
dom, and of an earthly government that would free the 
Jews, or in which they could at least find great encourage- 
ment. 

He addressed Jesus in a very becoming and yet flatter- 
ing manner. He said in the outset, "My Master, we know 
that thou art a teacher come from God." Then he went 
on to give his reasons for their faith in him, "For no man 
can do these miracles that thou doest, except God be with 
him." 

Now, Jesus knew Mcodemus's mind, and he hastened 
to set him right regarding the kingdom which he came to 
establish. Jesus, at the very outset, gave him to under- 
stand that he would have no affiliation with the kingdom 
expected by the Jews, or any earthly government; but that 
he came to establish a spiritual kingdom, one whose laws 
would be Divine in origin and spiritually understood and 
obeyed. 

He gave him to understand that the subjects of his 
kingdom were yet all to be born, and that none could enjoy 
its citizenship without being born into it through a heav- 
enly and spiritual birth. So Jesus very solemnly led off, 
and virtually, in a Jewish sense, swears that, "Except a 
man be born again, he can not see the kingdom of God." 
Jesus told Mcodemus that he could not, without being born 
again, see the kingdom of God, which he came to represent. 
To see, here, has the force of understanding that kingdom. 
Thus, Jesus would say to Mcodemus, "You come to inquire 
of my kingdom and government; but no man can under- 
stand the terms and principles of my government except 
he is spiritually enlightened from above." 



54 A WALK WITH JESUS. 

But Xicodemus asked: "How can a man be born when 
he is old? Can he enter the second time into his mother's 
womb and be born?" 

Jesns does not use language wholly unfamiliar to 
Xicodemus, because the Jews spoke of the Gentile proselyte 
as being born again when he entered the Jewish religion; 
but while the language is familiar, the thought is foreign. 
It is not understood by the ruler. By Jesus' using the 
solemn Jewish oath concerning this matter, Xicodemus was 
more impressed, and saw that Jesus meant more than what 
they did concerning the proselyte. So he wants to know, 
"How can this new birth take place?" Then the blessed 
Jesus, who is always ready to give knowledge to them that 
ask, and enlightenment to those that seek, told the ruler 
the source of this new birth. He rejoins: "Xo, it is not by 
re-entering the womb when one is old and being born; but 
verity, verily, I say unto thee, except a man be born of 
water and of the Spirit, he can not enter into the kingdom 
of God." 

Here, Jesus advances in ideas, which he amplifies. He 
tells what is the source or womb of the new birth; namely, 
the water and the Spirit; then gives ^him to understand 
that the birth of these two is the sure and only passport 
into the kingdom; for, without this credential, "He can 
not enter into the kingdom of God." Here, kingdom of 
God means the true Church of Jesus; first below, and then 
above. The Savior further told the ruler that "That which 
is born of the flesh is flesh; and that which is born of the 
Spirit is spirit;" then told him to not marvel that he said 
a man must be born again. 

Then Jesus repeated, almost, himself: "I am authority, 
and teach it, as the Teacher of this new doctrine pertaining 
to entering the new kingdom of God." He then turned and 
commented upon his doctrine of the new birth, and said 
to the ruler, "It is like the wind that bloweth where it 
listeth, and thou hearest the sound thereof, but canst not 



A WALK WITH JESUS. 55 

tell whence it cometh, and whither it goeth." This was 
quite a familiar thought to the ruler regarding the wind's 
"whence" and "whither ;" yet it was an inexplicable thought. 
He knew, by his senses, that the wind came from some 
source, and went; but he could not tell of that source. If, 
then, the Teacher teaches a mysterious new birth, as being 
as mysterious as the source and destiny of the wind, why, 
the ruler must accept it. This was, doubtless, his con- 
clusion. But, when a man is coming to the light, he strug- 
gles, and is very inquisitive; so the ruler asked one more 
and final question. He said: "Well, Teacher, you say these 
things must be; but, how can these things be? That is, 
how can they take place? What is the method and order 
thereof ?" 

Then Jesus appealed to his ability and position as ruler 
in Israel ; and suggested that he should know of such things 
better than he seemed to know. He then placed himself 
and his disciples on the opposite side of the teaching ruler, 
and said: "Verily, verily, we speak that we do know, and 
testify that we have seen; and ye receive not our witness. 
If I have told you earthly things, and ye believe not, how 
shall ye believe if I tell you of heavenly things? And no 
man hath ascended up to heaven but he that came down 
from heaven, even the Son of man, which is in heaven." 

Here Jesus expressed the Divine knowledge which his 
followers may possess of him and of their salvation while 
in the flesh. This informs us that "We may know Jesus 
and the power of his resurrection in us; that, whereas, we 
were blind, we now see." 

Then Jesus made known to us the doctrine that he is 
everywhere. He said, "The Son of man which is in heaven," 
and meanwhile he sat in Jerusalem, talking with that Jewish 
ruler. 

But Jesus does not only teach the doctrine of his 
ubiquity, but that of his prescience. He teaches that, as 
Moses lifted the brazen serpent in the wilderness to save 



56 A WALK WITH JESUS. 

life from death, even so he would be lifted to give life to 
all who believe. Hence, he predicted his death thus early, 
and this, the second time. 

Then he turned and changed the tone as well as tenor 
of his conversation; and made known to the ruler a great 
truth underlying the whole plan of salvation; namely, that 
God loves the world. And, though he be Jesus, and Mco- 
demus a ruler, yet he did not, with all the understanding 
they both possessed, attempt to describe that love of God 
for the world. He simply said, "He so loved the world, 
that he gave his only begotten Son" to save it. He also 
corrected a Jewish error of teaching, "That God would, on 
behalf of the Abrahamic seed, destroy the Gentiles, at the 
coming of the Messiah/' by saying, "God sent not his Son 
into the world to condemn the world; but that the world, 
through him, might be saved." Then he gave the require- 
ment — which is, faith in the Son. He said, if the Son is 
accepted by faith, as the representative of God, the receiv- 
ing soul is saved from condemnation; but if that Son is 
not believed on, it is condemned already. And the con- 
demnation is in the fact that Jesus has come with the light 
of knowledge; but men reject him, preferring to stay in 
darkness, because their deeds are evil. 

He then taught a truth that is ever plain; namely, 
"Every one that doeth evil hateth the light, neither cometh 
to the light, lest his deeds should be reproved; but he that 
doeth truth, cometh to the light, that his deeds may be 
made manifest, that they are wrought in God." 

Thus ends the first recorded discourse of Jesus. It is 
with a Jewish ruler at Jerusalem. It embraces the founda- 
tion doctrine of the Christian Church; namely, a second 
and heavenly birth, however inexplicable and mysterious; 
also, faith in the Lord Jesus Christ, as the means to bring 
one from under natural condemnation. This discourse 
might be looked upon as giving us our foundation-stones 
and pillars; all else is the superstructure. 



A WALK WITH JESUS. 57 

Section 1. — Jesus Baptizing in Judea. 

When the Passover had ended, and Jesus finished his 
work of teaching and miracles in Jerusalem for that time; 
and when he had had that memorable discourse with Mco- 
demus, the Jewish ruler, and laid the foundation doctrine 
of his kingdom, he left Jerusalem, and went into the coun- 
try and smaller towns of Judea, and began to baptize into 
his kingdom; that is, every one who believed in him and 
desired discipleship was admitted into his kingdom by re- 
ceiving the ordinance of baptism. 

Jesus thus began his real work in Judea, as a follower 
of the Baptist, who said, "One cometh after me who is 
preferred before me." There are many conjectures why 
Jesus began his practical work in country parts, and not 
in the city; but the most plausible seems to be that his 
disciples could more freely accompany him in the country 
districts than in the city, with more complications; and 
Jesus could find more time to instruct and prepare them 
for their great coming work. Certainly, Jesus needed to 
instruct the five men — the number thus far who were dis- 
ciples — that they might begin their work of teaching and 
baptizing converts. These men had thus far had no train- 
ing; and. Jesus tarried in the country parts during the next 
five or six months, baptizing and teaching them. It would 
have been quite embarrassing to these Galilean fishermen 
to be placed in the great Jewish capital, in the outset, to 
aid in establishing a new kingdom. This embarrassment 
would have come out of their uncouth decorum, their dia- 
lect, and ignorance of the principles of the new kingdom. 
Thus we see that Jesus held those same men away from 
Jerusalem throughout his three years' ministry, and even 
after his death, till they were especially prepared, by super- 
natural eloquence, to represent the new kingdom. 

Jesus began the practical work of his kingdom by bap- 
tism, an ordinance forever to be kept up in his kingdom 



58 A WALK WITH JESUS. 

as the door of admission. He had said to Mcodemus, "Ex- 
cept a man be born of the water and Spirit, he can not 
enter into the kingdom of God." So here Jesus began to 
practice what he preached; that was, to baptize. 

This ordinance was to be a sacrament throughout the 
generations of time, and serve as a distinguishing feature 
to mark off those who are Christians from the unchristian. 
This ordinance was to point out an inward and spiritual 
cleansing; for Jesus said, "A man must be born of the water 
and Spirit." The water, a symbol of cleanliness, for the 
body, and the Spirit for the soul. One outward, and the 
other inward, acting at the same time, make the man a 
new creature in Christ Jesus. 

There seems to be some question whether Jesus bap- 
tized or his disciples. John, our only reporter, says (iii, 22), 
"Jesus tarried with them [his disciples], and baptized." 
This says, it seems, that Jesus himself, with his own hands, 
did the work. But when we read Chapter iv, 1, 2, the same 
writer, referring to the same affair, says, "Though Jesus 
himself baptized not, but his disciples," we see a need to 
harmonize the two passages. This, however, is easy. We 
note that Jesus is the author of the sacrament of baptism, 
and he instructed as to its observance; hence, this credits 
him with the act, even if he did not perform it; for what, 
even now, one authorizes, he is said to do it. So if Jesus 
did not, or if he did do the work, the two passages do not 
conflict. The disciples who were left at Capernaum, doubt- 
less to close up their business relations to follow Jesus, 
now rejoined him in Judea. And since the act of baptism 
is wholly mechanical, and could be performed by any dis- 
ciple without due preparation, there was no need, with 
five men, that Jesus baptize himself. However, there is 
no real reason to believe that Jesus did not do the work 
with his own hands for some time. We know he was ready 
and willing to do any act that would help him fulfill all 
righteousness. He was ever ready to teach his disciples, 



A WALK WITH JESUS. 59 

both by precept and example; and it may be that he did 
himself baptize in the early part of his ministry. 

It is here that we have the first mention of Christian 
baptism. Of course, John's baptism was not a Christian 
baptism. It was unto repentance and preparatory. It was 
not in the name of the Father, Son, and Holy Ghost; and 
it was simply by the voice of one crying in the wilderness, 
"Prepare ye the way of the Lord/' 

It is singular that we have here at the foundation of 
this ordinance no mention as to its method. Whether by 
immersion or pouring or sprinkling, we are not told. There 
is not even any mention of the place, as to Avhether it was 
in the creek or pool or in the house. Indeed, there is no 
mention of method or manner. It is only said, "Jesus tar- 
ried in Judea, and baptized." 

Certainly the immersionists have no grounds here, at 
the beginning of Christian baptism, to assert their method 
as the correct one. And the affusionists have no reasons 
by which they may boast of their way; and yet there is 
nothing condemnatory; for John only mentions the fact, 
without using a single qualifying term. 

The great stress then, as Jesus leaves the subject, is 
to be placed upon the act and not the manner. In this, 
the cradle of the ordinance, Jesus says nothing of how to 
do it; and when he had spent three years in establishing 
his kingdom, and took his final departure from the world, 
his parting command is, "Co ye, therefore, and teach all 
nations, baptizing them in the name of the Father and of 
the Son and of the Holy Ghost." This act, he says, do to 
all nations. When it comes to the human family, Jesus 
specifies. He says "all nations;" yet he uses no qualify- 
ing term as to how the act of baptism shall be performed. 
The virtue is not, then, in the method of applying the 
water; but in applying the water in the Divine names. 
Jesus, then, after a stay of several months in Judea, went 
out northward into Galilee. 



00 A WALE WITH JESUS. 

Section !?. — Jesus Visits and Teaches in Galilee. Con- 
verses with Samaritan Woman on 
His AY ay Thither. 

It was near the middle of April, A. D. 27, when Jesus 
went to the feast of the Passover. He then, shortly after 
this festival, went into the country of Judea, and baptized 
with his disciples. He remained in the Juclean country till 
winter; then, about the first of December, he went north 
into Galilee to teach. By looking on the map of the Lord's 
Land, we see the correctness of John's language, that, pass- 
ing from Judea unto Galilee, one needs to go through 
Samaria. Thus, on this journey to Galilee, while passing- 
through Samaria, Jesus came near to Sychar, a city of 
Samaria, and, being wearied with his pedestrian journey, 
decided to stop and rest. And the place for this temporary 
rest was at the well which Jacob gave to his son Joseph 
many centuries before. Jesus sat on the well, and sent 
his disciples into the city to buy something for them to 
eat. It was about midday, and a woman came out of town 
to draw water from this famous well. When she approached 
she saw Jesus sitting on the well, and he asked her for a 
drink of water. But seeing he was a Jew, it was a great 
surprise to her when he made such a request; for the Jews 
had no dealings with the Samaritans. 

But before we notice the conversation of Jesus with the 
woman, it is worth while to notice, briefly, the hostile rela- 
tions between the Jews and the Samaritans, which showed 
up in the surprise of the woman being asked for a drink 
of water. 

The hatred between the two races originated on this 
wise: About 720 B. C., Shalmanezer carried Israelites cap- 
tive into Assyria; and the captivity was so great that it 
left their cities waste; and they remained thus until the 
Assyrian king brought men from Babylon and from Cuthah 



A WALK WITH JESUS. 61 

and from Ava and from Hamath and from Sepharvaim, 
and placed these foreigners in the cities of Samaria in the 
stead of the Israelites; and they possessed the land of 
Samaria. But, since it is not clearly known what king 
fully populated the land of Israel with this mixed popula- 
tion, we notice the claim of the Samaritans. They attrib- 
uted their colonization to Esarhaddon or Asnapper; but 
Esarhaddon was doubtless the real actor in the new colo- 
nization. These new people were not Jews, and were idol- 
aters. Their religion, besides, was not homogeneous; they, 
being from different lands and cities, had equally as many 
gods and religions. We read that "They feared Jehovah, 
and served their graven images, both their children and 
their children's children." 

Now, when the Judeans returned from the long cap- 
tivity and began rebuilding the temple at Jerusalem, these 
new, umjewish people desired to assist in that work; but 
the Judean Jews declined to accept the offer of the Samari- 
tans, knowing their conversion to the Jewish religion 
could not be very thorough. Then the Samaritans passed 
over all friendly relations of affiliation and fraternities, 
and became open enemies to the real Jews. And they con- 
tinued enemies and to harass the Jews until silenced by 
Hystaspes. These animosities thus begun grew on for cen- 
turies. And Manasseh, a man of the sacerdotal order, 
formed an illegal marriage with the daughter of Sanballat, 
the Persian satrap of Samaria, and because of such un- 
jewish act, he was expelled from Jerusalem by Nehemiah. 
Thereupon Manasseh got permission from Darius Nothus, 
the Persian king, to erect a temple on Mount Gerizim for 
the use of the Samaritans. This rash act of Manasseh 
intensified the hatred of the Jews, and kept up the harass- 
ing of the Samaritans. Josephus says the Samaritans way- 
laid the Jews on their journey to the temple service, so 
much so that many from the northern portion of Palestine 



6-2 A WALK "IVITH JESUS. 

would have to make a detour east of the Jordan for fear 
of their enemies of the Samaritans. The same writer says 
the Samaritans would enter the Temple, and scatter the 
bones of the dead, at night, to pollute the holy place and 
annoy the Jews. And when the Jews of Jerusalem would 
attempt to communicate to their brethren in Babylon the 
exact time of the rising of the paschal moon by means of 
beacon-lights, begun on the Mount of Olives, and thus 
flashed from hill to hill to Babylon, the Samaritans would 
raise rival lights, and frustrate those of the Jews of the 
holy city. All such annoyances were kept up from year to 
year, even down to the time of Christ, who himself was 
refused entertainment once in a Samaritan village because 
his face was set toward Jerusalem. 

At any rate, Jesus, quite careless about Jewish preju- 
dices and only anxious to save all the world, ventured to 
ask the woman for a drink of water, that he might have 
the privilege to offer her living water. Then, when he 
heard the woman's cavilings about giving him a drink of 
water, he said, "If thou knewest the gift of God, and who 
it is that saith to thee, Give me to drink, thou wouldest have 
asked of him, and he would have given thee living water.''' 

Here we are to observe that Jesus called himself the 
gift of God, and points out himself as being in possession 
of the living water, and as being willing to grant it to her 
upon merely asking it through faith. 

But the woman was something like Xicodemus. She 
was blind, and could not see that her conversationalist was 
the unknown gift of God. So she, using only the senses of 
physical organs, said to Jesus: ''Sir, thou hast nothing to 
draw with, and the well is deep; from whence, then, hast 
thou that living water? Art thou greater than our father 
Jacob, which gave us the well, and drank thereof himself, 
and his children, and his cattle ?" 



A WALK WITH JESTJ8. 68 

Jesus spoke truly when he said to her, "If thou knewest 
who it is." How different would she have felt and talked 
if she had known that she was then talking with the Mes- 
siah, whom they looked for to tell them all things! She 
never once thought of the blessed Jesus being more than 
an ordinary Jew. Hence, following her senses and preju- 
dices, like the ruler, she remarked, "Thou hast nothing to 
draw with, and the well is deep; whence, then, hast thou 
living water?" She never once thought he was himself the 
living water, and the well whence the whole earth may 
drink. She ignorantly asked him, "Art thou greater than 
our father Jacob?" little thinking that she was talking 
to Jacob's Lord. 

But Jesus began to draw out and teach her by her own 
experience. He said: "Whosoever drinketh of this water 
shall thirst again; but whosoever drinketh of the water 
that I shall give him shall never thirst; but the water that 
I shall give him shall be in him a well of water, springing 
up into everlasting life." 

When Jesus mentioned the fact that those who drank 
from the well of the famous patriarch would thirst again, 
the woman knew, by her own experience both in drinking 
and returning daily to draw, that he spoke what was most 
experimentally true and easy to be believed." But when 
Jesus spoke of another kind and superior water, one that 
forever allays thirst and wards off the burden of drawing 
daily and hourly, he aroused the curiosity of the woman; 
and she became very anxious for that new kind of water 
which Jesus claimed to give. Jesus magnified her curi- 
osity, and enlarged her desires for the water he gives, by 
telling her, "It shall be a well springing up into everlast- 
ing life." 

So much the woman craved that kind of water that she 
no longer wished only to know that it existed in the posses- 



64 A WALK WITH JES r & 

sion of Jesus: she no longer only wanted to hear of it, but 
wished to have it and drink to her soul's satisfaction, and 
thereby become free from thirst and the necessary burden 
of coming daily to draw. 

One can not fail to see how anxious man is to find bodily 
and comfort. Then, if men will seek, ask. knock, labor, 
and strive hard for bodily ease and comfort, is it not 
strange that they are willing to do such little for their 
spiritual and immortal inters:- ? The woman said, "Srr 3 
give me this water, that I thirst not. neither come hither to 
draw."' Hrre she expressed two reasons for asking for the 
living water: namely, first, that she thirst not: and, second, 
that she no more have need to come there and draw from 
: b's ieep well. But both these requests show that this 
poor woman was seeking bodily ease and comfort only. 
But Jesus, as in the case of Xicodemus, must show this 
woman that he is not in the world to look after men's bo Jies 3 
but their eternal interests. To draw this woman into the 
coil of his doctrine and mission of eternal life, he must, 
in some way demonstrate to her his Divine mission by super- 
natural wisdom and knowledge. To do this, he chose to 
enter the private affairs of her life, and tell her all about 
them. So he entered that most secret part then existing 
by saying (as though he meant to give her the new kind of 
living water, which she asked, but wished her husband 
present to share the same blessing), "Go, call thy husband, 
and come hither." But she replied, just - Jesus wanted 
her to do, CC I have no husband." Xow Jesus had his 
chance. He had drawn her out, and got her to testify, 
and he now used her testimony. He had the privilege to 
talk and tell her of her whole life. And we must not sup- 
pose that what John records is all that Jesus told this 
woman of her private life: for when she went into Svchar 
^hechem, she said to her people, "Come, see a man 
which told me all things that ever I did.*' Thus Jesus be- 



A WALK WITH JESUS. 65 

gan: "Thou hast well said, I have no husband; for thou 
hast had five husbands, and he whom thou now hast is not 
thy husband." 

The woman was now drawn out of things and thoughts 
material into those that were spiritual. Jesus then had her 
mind, so he could pour in floods of spiritual water, which 
is indeed living drink. The woman showed her attitude 
when she said, "Sir, I perceive that thou art a Prophet." 
Then she referred to the custom of her fathers. She 
said, "Our fathers worshiped in this mountain." She re- 
ferred to Mount Gerizim, on which the ancient temple, built 
by Manasseh, stood for Samaritan worship. Then, continu- 
ing, she said to Jesus, "Ye [Jews] say that in Jerusalem is 
the place where men ought to worship." 

Then came the language from Jesus which is the key- 
note of universal Christian redemption. He said, "Woman, 
believe me, the hour cometh when ye shall, neither in 
this mountain [Gerizim, in sight, being pointed to], nor 
yet at Jerusalem, worship the Father. The hour cometh, 
and now is, when the true worshipers shall worship the 
Father in spirit and in truth; for the Father seeketh such 
to worship him. God is a Spirit, and they that worship 
him must worship him in spirit and in truth." 

Here we should not fail to note a new revelation of 
God— that he is "our Father." Jesus, prior to this, has 
never spoken of him in such relation. What a blessed con- 
trast between him and Father Jacob, of whom the woman 
falsely boasted; for she was not a genuine Jew. But we 
can boast of God as our Universal Parent, both of the 
Jews and Gentiles. But God is no father in the flesh, as 
were Abraham, Isaac, and Jacob ; but he is such in the 
spirit — by faith. He is Spirit, and seeketh his children to 
worship him in the spirit and in the truth. 

Then the woman replied: "I know that Messias com- 
eth, which is called Christ. When he is come, he will tell 
5 



66 A WALK 11777/ JESUS. 

us all things/" Ah ! Sometimes a man is told, to his sorrow 
or joy. all things about himself. This poor woman thought 
the Messiah would tell all the wonders and mysteries of 
earth and heaven; but here he only found it necessary to tell 
her all things of herself to convince her that he is the 
expected Messiah. 

And Jesus here, for the first time, not only declared him- 
self the Christ by a demonstration of omniscience, but by 
words of his own mouth, in most unequivocal language. 
After this Divine declaration, "I that speak unto thee am 
he," his disciples returned from the city with victuals. 
When the disciples returned, the woman, with her water- 
pot, remaining at the well, went into the city, and asked 
the men to go out to the well and see a man who had told 
her all things of her life; then asked, virtually acknowledg- 
ing it, "Is not this the Christ ?" Then she carried out a 
crowd of anxious seekers. There is something commend- 
able about this woman's actions. As soon as she found the 
Messiah, and was convinced by him that she could gain 
of him the water of living knowledge, she went and got her 
friends to share a part. Meanwhile his disciples urged 
Jesus to eat, but, as in the temptation, he had been liv- 
ing on and was rilled with the spiritual manna. And. 
when his disciples asked, "Has any one brought him aught 
to eat?"' Jesus replied, "My meat is to do the will of him 
that sent me, and to finish his work/" 

There was a great work pending to be done. Jesus 
knew of it, and was waiting only an opportunity. While 
talking of eating, he looked up and saw the woman's seek- 
ers coming. Then he said to his disciples: "Ye say there 
are yet four months to harvest? Lift up your eyes, and 
look on the fields; for they are white already to harvest." 
Of course, Jesus referred then to both the material and 
spiritual harvests. The time to one was four months, and 
to the other was as soon as the Samaritans could reach 



A WALK WITH JESUS. 67 

them. He then encouraged his disciples to labor in teach- 
ing this people to come into the knowledge of the new 
kingdom. He told them that wage-earners receive their 
wages and gather fruit unto eternal life; so that the sow- 
ers and reapers shall both rejoice together. He sent them 
to reap that on which they labored not, that they might re- 
joice with those priests and prophets who had sown prior 
to their day and labor. 

And for the words of the woman testifying of Jesus 
and for the words of Jesus himself, many of the Samaritans 
believed on him. And by the request of those believing 
citizens of Sychar, Jesus entered and remained in the city 
two days. After two days he resumed his journey unto 
Galilee. 

Section 3. — Fruits of His Labors and the Healing of 
a Nobleman's Son at Cana. 

John iv, 46-54. 

Jesus entered the old city of Shechem, vulgarly called 
Sychar, with his disciples, and spent two days, as noticed 
in the previous section, teaching and evangelizing the Sa- 
maritans. His labors there were not in vain; for he and 
his disciples won the confidence of the people of that place, 
and made some few disciples. 

But it was not the purpose of Jesus to go to the Sa- 
maritans and dwell. And these two days would not have 
been spent here had it not been for the woman who first 
met Jesus at the well. So we soon see Jesus on his way 
again to Galilee. Finally he reached that section of the 
Holy Land belonging then to Herod Antipas, the slayer 
of John the Baptist. 

After travel from Samaria, Jesus, with his disciples, 
reached his own section. He found himself again at Cana, 
where, shortly after his baptism and selection of five dis- 
ciples, he turned the water to wine. 



(38 .-1 WALK WITH JESUS. 

This miracle, as was seen in the previous chapters, had, 
with others wrought at Capernaum and at Jerusalem during 
the first Visits of Jesus to these two places after his bap- 
tism, had its effect upon the Galileans. They believed in 
Jesus on account of them, and received him gladly as Mes- 
siah coming up from Judea. They had seen Jesus at Je- 
rusalem at the feast, and the miracles he performed, and 
had heard his wonderful doctrine to the people, all of which 
prepared them, on their return, to talk of their country- 
man and believe on him. 

Of. course, the Galileans were only acquainted with Je- 
sus as the son of Mary and Joseph of Nazareth, and were, 
therefore, accustomed to look on him with less honor and 
esteem. Jesus, then, was required to perform convincing 
miracles among his own acquaintances; for he felt, as other 
men do, that "a prophet is not without honor save in his 
own country." Jesus thus, very wisely, started his miracles 
among his own people, and among them wrought his first 
and second recorded miracles. Thus we see he removed 
all causes for doubt that he was the expected Messiah. 

We do not know just how much weight of influence the 
miracles and doctrine of Jesus had in Galilee; but we 
know the Galileans afforded him a retreat when he was first 
thrust out or driven from Judea. They gave Jesus all 
of his disciples, and all of the holy women who followed 
him. The priests, the Pharisees, and elders of Judea never, 
at any time, gave Jesus any recognition as Messiah; and 
it was among them Jesus always found his enemies, and 
murderers in the end. 

Jesus Heals the Nobleman's Son. 

While Jesus was at Cana, a town on the road between 
Xazareth and Capernaum, a nobleman, of the court of 
Herod, we judge, came up from Capernaum, and reached 



A WALK WITH JESUS. . 69 

Jesus with an urgent request that he go down to Caper- 
naum and heal his very sick child, who was at the point 
of death. 

We have no certain knowledge who this nobleman was. 
Some suppose he was Palatums, an officer of Herod's 
palace; others suppose it was Chuza, who was Herod's stew- 
ard, whose wife was Joanna, mentioned by Luke (viii, 3); 
while still others think it was Manaen, who is mentioned 
in the Acts (xiii, 1); but just who he was will remain a 
secret till judgment. And it is immaterial who he was, 
since we know of his following Jesus afterward. 

This noble courtier had surely seen some of the cures 
wrought by Jesus in his city of Capernaum, where he doubt- 
less lived. He had also heard of the miracles of Jesus at 
Cana and elsewhere ; and, like Xicodemus, he had about made 
up his mind that he was the Messiah, or some very extraor- 
dinary divine person. So he left his many duties, and came 
from Capernaum to get Jesus to go there and heal, if pos- 
sible, his son. He certainly acted under an impulse of faith ; 
for he personally knew nothing of Jesus. He came in be- 
half of his son, who had become so sick that the father 
was greatly disturbed and hindered in his business. The 
father had doubtless done everything that could be done 
by loving hands and medical skill at Capernaum; but his 
beloved child only grew worse. The father despaired of all 
earthly help. He felt that without other help than that 
abundantly used his son must die. So he came to Jesus; 
yet not without some doubts and questions as to whether 
Jesus would be able to relieve him. He showed his doubts 
by asking Jesus to go with him to his house. He was not 
like the centurion, who said, "Only speak the word, and 
my servant shall be healed;" but he thought if anything 
could be done at all, Jesus must be there at the bedside. 
He doubted the power of Jesus to heal at a distance. But 
we must suppose his over-anxiety had much to do with this 



70 .1 WALK WITH JESUS. 

matter. At any rale, he approached Jesus, and besought 
him to come down and heal his son. stating the condition 
of the child as being near to death. But we notice that 
the first words of Jesus showed this man to he in a doubt- 
ing condition. Jesus said to him, ''Except ye see signs and 
wonders, ye will not believe/" Yet we must not suppose 
Jesus was speaking only to this man. but. most probably, 
to all who heard him speak to the nobleman. Jesus knew 
what he could and was about to do: and he found it con- 
venient not only to strengthen the faith of the nobleman, 
but that of all to whom he was speaking and before whom 
he was going to effect the cure at a distance. 

This nobleman was somewhat like Xaaman. the Syrian. 
Because he was a man of distinction he felt, it seems, 
that Jesus should go down, to his house, and, if necessary, 
stand and perform some great acts for his sake and rank, 
and cure his child. So Jesus chided him for little faith; 
and would have him know that his faith was all needed to 
get his child healed: that distance and a fearful state of 
disease had no bearing upon his power to heal. While 
Jesus was still speaking of his faith, very urgent feelings 
and thoughts crept over the nobleman concerning his son; 
and he cried out to Jesus, as one willing to believe or do 
any other necessary thing, "Sir, come down, ere my child 
die." Surely, never more emphatic words ever fell from 
the lips of this man than the last three just quoted — "my 
child die.*'" But it will be noted that this man came to 
Jesus when he had tried all human agencies for the re- 
covery of his son. He then came in great distress and 
anguish. He had been tested as to the depth of his faith, 
and that had been found wanting travel on the part of 
Jesus, and wonders and signs. He found out that Jesus 
was going to do none of the things in the way he wished 
them. Then the nobleman cried, in seeming despondent 
distress, "My child die;" but it was just then that Jesus 



A WALK WITH JESUS. 71 

spoke to him the words of consolation, "Go thy way; thy 
son liveth." How blessed is Jesus ! When he seems farthest 
off and least concerned and liable to answer the prayers 
of his people, he is then nearest to them and -ready to suc- 
cor them. John says the man believed the word of Jesus, 
and went his way. And as he was going down, his servants 
met him, and told him, "Thy son liveth." Thus we see 
the healing remedy — it was that the man believed the word 
that Jesus spoke. This faith saved the child, and Jesus 
from the journey and the miracles and signs. 

Then the father, full of joy and a growing faith in 
Jesus, asked the servants, "What was the hour when the 
child began to grow better?" and they told him, "Yester- 
day at the seventh hour the fever left him." Ah! the 
father had more strength added to his faith, for he re- 
membered it was at that hour that Jesus said, "Go, thy 
son liveth." 

So, with such demonstration of Divine powers, this noble- 
man no longer doubted Jesus. He went on to his city and 
house, and persuaded his wife and all of his children to 
accept Jesus as their Savior and Messiah. And Jesus had 
in this man a follower and friend henceforth. 

Section 4. — Jesus Retires for a Season. 

Jesus was verily man as well as God, and hence had 
all the weaknesses .of man and was liable to man's tempta- 
tions. He had, thus far, been a very active man since 
his baptism. From that act, in January, we followed him 
into the wilderness of forty days' fasting and temptation; 
thence to the baptismal grounds of John, where he gath- 
ered his first five followers, called disciples; thence to Cana, 
where he made the water wine; thence to Capernaum, 
where he briefly tarried and wrought miracles; thence to 
Jerusalem, in April, to attend the feast; and there he 



72 A WALK WITH JESUS. 

wrought many miracles, cleansed the temple, and had the 
recorded discourse with Nicodemus. Thence he went into 
the country, and spent several months teaching and bap- 
tizing, and, -about December, started, under annoyances 
from the Pharisees, to Galilee, out of Judea. On his way, 
teaching as he went, he stopped in Samaria, at Shechem, 
called Sychar, and talked at length with a woman near 
the city, as he was sitting on the well of Jacob; thence 
into the city, and spent two days, and resumed his jour- 
ney to Galilee. He finally reached Cana a second time, 
and taught and cured the son of a Galilean courtier. This 
is a brief resume of the work of Jesus from hi^ first ap- 
pearance at the Jordan to the end of that year. Of course, 
not one-tenth of the labors of Jesus has been written. 
We only have a few things mentioned. Thus we see that 
Jesus was a very busy man, and needed rest from his 
physical labors, which were always abundant. Therefore, 
we see him retire for a season, and we do not, for several 
weeks, hear of him anywhere at all. But another reason 
for this silence may be in the fact that he was then in 
the midst of winter, and found it impracticable to travel 
and effect much good. Yet during these weeks we can 
only imagine him in deep meditation and teaching his few 
disciples of the great commission lying before them. These 
weeks may have been spent in Nazareth, at the fireside of 
Mary and Joseph; or at Capernaum, in the house of Peter; or 
even in Cana, where he last appeared. At any rate, he left 
us, and did not allow us to resume his association again 
till next year — A. D. 28 — late in March, at the second 
Passover in Jerusalem. 



CHAPTER V. 

THE SECOND YEAR OF OUR LORD'S PUBLIC LIFE. 

Section 1. — Jesus at the Second Passover in Jeru- 
salem. He Heals an Ineirm Man at 
Bethesda. 

John v, 1-48. 

JESUS now reappears in Jerusalem, after a silence of 
several weeks, daring the months of January and Feb- 
ruary, A. D. 28. There have been twelve months since 
he was here, and he conies now, late in March, and attends 
the Passover, between March 30th and April 5th. All the 
former festivals of his life in this city were observed by 
him only in a patriotic manner; but the one last year, in- 
troducing his public life, and this present one, do not only 
get his patriotic attention, but that of his redemptive 
scheme. He attended to things and thoughts Divine. He 
engaged in working miracles and teaching of the new king- 
dom of God in the earth. He was busy looking after the 
deliverance of men's souls while his race was rejoicing over 
the deliverance of their bodies. He was then concerned 
about man's eternal welfare, and was using his power and 
wisdom that man might be relieved, both body and soul. 
We can see him in active service in the streets and in 
the temple, both teaching and healing diseases and infirm- 
ities of man. Not far from the temple, on the occasion of 
this visit, Jesus came to a pool or place of water called 
Bethesda. This water received its name from its peculiar 

73 



74 A WALK WITH JESUS. 

properties, which were curative. Bethesda means house of 
mercy. This place was a house of mercy because it im- 
parted a cure for any disease at certain seasons. It wrought 
its cures of blindness, halt, and withered, specifically. Its 
cures were wrought periodically. The times seem to have 
been during the feasts, when the city was full of people 
to receive and witness its virtues. It also cured when the 
waters were troubled by the angel, who went down at these 
certain seasons. The idea has gotten afloat that only one 
man could get a healing benefit at a time. This idea may 
have grown out of the language of the fourth verse of the 
fifth chapter of John; but if we read of the construction 
of this pool, we learn (verse 2) that it had five porches, 
in which a multitude of weak people lay, waiting for the 
troubling of the water. Xow, there would scarcely be laid 
a multitude to get what only one man could receive. .Doubt- 
less the sense is, that the people, whatever was their disease, 
that first got into the water before the healing virtues 
ceased or were exhausted, were healed. This great physical 
blessing was certainly the special provision of God. It 
could not cure except when the angel of God was sent into 
it. It then, and not until then, and not after then, could 
cure, as we shall afterward see. As God prepared the 
waters of the Jordan to heal Xaaman's leprosy, he did the 
same for these waters during the great feasts of the Jews, 
when they came from far and near. 

This pool was at the sheep-gate, instead of sheep-market. 
This gate was used for the passage of the victims offered 
for sacrifice. Thus we infer that the pool gave special 
service in many ways to the temple. It may have been the 
special property of that sacred house. 

Among the multitudes who lay in those five porches 
was one poor man with a disease of very long standing. 
He had been down with his sickness thirty-eight years. 
Of course, we must not infer that he had lain in those 



A WALK WITH JESUS. 75 

porches that long. John does not tell us what this disease 
was, and we have no way to find out; but when we read 
the narrative, and thus diagnose the case, we conclude that 
his case was one of palsy. We note: his case was one of 
long standing; it was one that had baffled medical skill; 
it was one that had sapped all of his constitutional strength 
— he could not walk nor lift himself; hence, he must have 
been a paralytic. At any rate, Jesus came near and looked 
upon him, and was moved with compassion at seeing his 
emaciated condition and knowing how long he had lain 
in this state of suffering torture. 

But Jesus — blessed be his name! — was not only sorry 
for the poor fellow — as many people are, and can, and yet 
will not help you — but decided to help him in the restora- 
tion of his long-lost health. But before doing this, he 
determined to draw out his faith, as he does every soul 
wishing his aid. He first asked him a question about, and 
only about, his physical health. He knew the poor fellow 
was ready and willing to talk of health,, which, thirty-eight 
years before this, took wings and left him. He could inter- 
est this poor health-seeker in this subject as in no other 
way. And he knew, through his bodily maladies being recti- 
fied, he could reach his soul. If he could draw out his 
faith in the physical, he would have it for the spiritual. 
He asked the man the most desirable question in life, "Wilt 
thou be made whole?" or, Would you like to get well? 
This poor fellow, like Mcodemus and the Samaritan woman, 
was only thinking of that aqueous cure which he had waited 
so anxiously at the pool to receive. He replied, "Sir, I have 
no man, when the water is troubled, to put me into the 
pool; but while I am coming, another steppeth down be- 
fore me"— that is, there is always some one in my way 
who gets the benefits. 

But he who stood over the afflicted man then did not 
need to wait for the troubling of the waters, did not need 



76 A "WALK WITH JESUS. 

the waters at all, nor the angel to come and impart, for 
him, cures. He was over all, and greater than all diseases. 
He could rebuke them, and they would come out, if palsy, 
leprosy, lameness, deafness, or whatever their nature. The 
Master, with authority of his own, simply said to the man, 
"Rise, take up thy bed, and walk." Here one notices the 
brevity of speech and the mandatory order of words. "Rise," 
a thing the poor fellow had not done for many years; "take 
up thy bed/' an act he had not been able to do since in this 
fix; "walk," something indeed jo}^ful; "for if I could have 
walked," he might have said, "I would have been healed 
by the waters long since." Glorious was this blessing to 
him, for immediately he was made whole, and took up his 
bed and walked, on a glorious Sabbath-day. How simple, 
and yet how sublime, are the words and acts of Jesus! He 
there relieved a poor, afflicted man who had spent more 
than half of his life in helpless infirmity; yet he did not 
effect this cure by any extraordinary acts or words. In- 
deed, he put forth no act at all; he only spoke, and at 
his word the disease fled; and the man obeyed by rising 
and gathering up his bed, and walked. 

It was on the Sabbath when Jesus wrought this miracle, 
and, regardless of the good and blessedness of it, the enemies 
of Jesus, under the garb of regard for the sanctity of the 
Sabbath-day, complained of Jesus for doing this act on the 
Sabbath-day. But there is this lesson : that Jesus is greater 
than the Sabbath. He is Lord of it, and whatever is well 
done on that day, in his name, even to relieve suffering 
humanity, is well-pleasing in his sight, and has hrs Divine 
sanction. 

And when this man walked about with his bed, it was 
very annoying to the jealous Jewish Churchmen. They 
chided him, saying, "It is not lawful for thee to carry thy 
bed." But the man referred to his Healer, and said in reply, 
"He that made me whole^ the same said unto me, Take 



A WALK WITH JESUS. 77 

up thy bed, and walk." Here, one will observe, he put 
his Healer before his chiders. And this was the very thing 
that the Pharisaic party was afraid of. They hated the 
influence of Jesus. 

However, Jesus never works to be seen of men. While 
he had power to cure and did heal this long disease, he 
did not so much as tell the man who he was. There were 
reasons for not speaking of himself as the Messiah, as he 
did to the Samaritan woman; and he did not tell him that 
he was even Jesus of Nazareth, but, after the cure, con- 
veyed himself away. 

But after a time Jesus met him in the temple, and said, 
"See, thou art made whole: sin no more, lest a worse thing 
come unto thee/' Here we have a revelation in these last 
words of Jesus: First, a further knowledge that Jesus 
knows all things; that he, Divinely considered, is omnis- 
cient; and second, that the disease of this man is the re- 
sult of some unknown sin. And Jesus told him to sin no 
more, lest a worse disease or trial get him next time, as a 
result. 

During the conversation between Jesus and the healed 
man, he learned the name of his kindest and most worthy 
Benefactor; and he left the temple, telling to those preju- 
diced Jews "that it was Jesus which had made him whole." 
We here get this lesson: that we should not fail to ac- 
knowledge Jesus to the world if he has made us whole from 
the contaminating disease of sin. Jesus blesses and saves 
us from our sins in order that we may testify of him in 
the earth and bring others to believe on him. 

Now, when the Jews had learned for certain that it was 
Jesus who wrought this great and unquestionable miracle, 
they persecuted him, and, thus early in his ministry, sought 
to slay him, claiming, therefore, that he had violated the 
Sabbath-day by doing this act of mercy. 



T8 A WALE WITH JESUS. 

Jesus Claims Divinity, and Discourses at Length 
Thereon with the Jews. 

When the enemies of Jesus persecuted him, claiming 
that he had violated the Sabbath, Jesus openly claimed 
Divinity by placing himself equal to the Father in ability 
to work. He said, "My Father worketh hitherto, and I 
work." He meant to say, regarding the world and man, 
that both have required the unceasing energy and con- 
servation of the Father from their first existence till now; 
and this energy and conservation have never been neglected 
or suspended a moment for the Sabbath or any other sacred 
time; and that he then, as Lord of the Sabbath, had put 
forth his hand in behalf of man, and would unceasingly 
work for him at any time, on or off the Sabbath, when for 
him a deed of mercy could be performed; since man was 
not made for the Sabbath, but the Sabbath for man. But 
for the very reason that Jesus made this righteous claim 
the Jews sought the more to kill him. Then Jesus modi- 
fied his statement by saying, "The Son works in conjunction 
with the Father, and not alone; for alone he can do noth- 
ing." He thus showed his dependence upon the Father 
and the recognition of the Father toward him. He also 
claimed that he did whatever the Father does, showing an 
inseparable relation between them and oneness in all action. 

Then he claims the love of the Father, which clearly 
shows that he was no usurper and not arrogant regarding his 
claim of Divinity; for had he been, the Father, in the face 
of the first commandment, would have repudiated him. 
Moreover, the love of the Father caused him to open up 
his full Divinity to the Son, and showed him all things 
that he does; and Jesus said he would show him greater 
works than they had seen, even such works as would make 
them marvel. And we know that the future acts of Jesus, 
known to them, such as raising the dead and healing all 



A WALK WITH JESUS. 79 

manner of diseases, were marvels and greater deeds than 
they had ever seen. 

Another claim that Jesus made, in carrying out this 
idea of Divinity, was that the Father committed all judg- 
ment unto him. This the Father could not and would not 
do if the Son was not his equal in wisdom and power. And 
the Father required all men to honor the Son, in his pos- 
session of. wisdom and knowledge, even as they honor the 
Father, and so ordains that no man can honor the Father 
if he fail to honor the Son in the flesh. Him hath the 
Father sent; and he came from the Father, bearing the 
only given will and revelation of the Father. 

Jesus further taught that eternal life will, by the Father, 
be given to every one who believes in his Word as the 
representative of God. And whoever cometh to the Father 
through his Word should not be left in condemnation, but 
passes from death unto life. Jesus said the hour is coming, 
and now is, when the dead shall hear the voice of the Son 
of God; and they that hear shall live. But what Jesus 
meant by "the hour now is, when the dead shall hear the 
voice of the Son of God, and they that hear shall live," is 
hard to find out. There may be instances where Jesus 
Taised the dead and there is no record of it; or, it may 
be prophetic language referring to the daughter of Jairus, 
'or to the son of the widow of Nain, or to Lazarus, who 
was raised at Bethany. Or, after all, this language may be 
spiritual in meaning; that is, the spiritually dead, who can 
only be quickened by the voice of the Son of God. 

Here Jesus sets up another claim; that is, that the Son 
hath life to give and authority to execute judgment for 
the Father. This claim of Jesus, if he were not the Divine 
Son, would be the most abject blasphemy; for Jesus does 
not only claim Divinity, but that that nature is his, so much 
so that he can give life and has the duty of judgment upon 
his shoulders. And his own claim here would most effectively 



80 A WALK WITH JESUS. 

stand against him, even to this day, had he not proven 
himself able to throw his voice into the ears of the dead 
and call again their spirits into them. He did raise the 
dead, and since he conld bring back physical life into the 
dead of four days' standing, as he did in the case of Lazarus, 
it is certain that he can impart spiritual life to as many 
as trust him — and the Divine nature stands. 

But Jesus declared that not one dead man only shall 
be quickened by his voice, but all the dead that are in their 
graves, both the evil and the good workers. Here he claims 
that there is to be a resurrection of all men — the good shall 
rise unto eternal life and happiness, and the wicked shall 
rise unto condemnation and misery. He claims that the 
resurrection of the dead will be through his voice. Just 
how this voice will be imparted we do not know, for he 
does not say. It may be, in the resurrection-day, he will 
but speak, as to Lazarus, and say to the millions of sleep- 
ing dead, "Come forth;" or he may order his angel to arouse 
with blasts of a trumpet; but they, in either case, he says, 
will hear and come forth. 

Again, he claims no action independent of his Father; 
but all he does is in and by the Father. He does not even 
use his own will, but strives to do that of the Father who 
had sent him to do his work. 

And the Father avIio had sent him would never leave 
him to testify of himself, because the testimony to him- 
self would be disbelieved; but the Father would testify of 
him at all times by imparting Divine powers and wisdom 
unto him. 

But, for the best and plainest testimony of him, he 
refers them to their own Scriptures, with the injunction, 
"Search them/' and they will be my living witness; for they 
testify of me. 

Yet, after such general and unquestionable testimony, 
he accuses them of stubbornness in willfully refusing to 



A WALK WITH JESUS. 81 

come to and recognizing him as Messiah and Savior who 
would give them salvation. Their stubbornness, then, he 
assigns to the reason that they were without the love of God. 
Their willful opposition led them to dishonor him as the 
Son, and to east him away as the One sent in the Father's 
name — a thing they would not do if one should come in 
his own. 

Then Jesus gave them to understand that he would not 
and need not to accuse them, as they had wickedly and de- 
ceitfully accused him of violating the Sabbath by healing 
the infirm man; but that they already stood accused and 
condemned by their lawgiver, Moses. They made pretensions 
of regard for the sanctity of the Sabbath, and their very 
claims were their loudest condemnation, for they would 
at any time do an act of mercy to a sheep or an ox by re- 
lieving them on the Sabbath, yet they were infinitely less 
than man. But the law of Moses allowed such acts of 
mercy as Jesus did or as they did for the sheep and ox; 
but their inconsistency and hypocrisy were in that they 
could see wrong in Jesus and not in themselves. Thus 
Jesus accused them of not believing in Moses and not prac- 
ticing his precepts; for if they did, they would believe in 
him. He further affirmed that, since they believed not the 
writings of Moses, their lawgiver and leader, whom they 
had studied during their lives, it would not be possible for 
him to get their stubborn hearts changed. And he did not, 
for those very Judean Jews died in their willful unbelief 
respecting Jesus. 

Section 2. — Jesus Peeaches in Nazareth, and is 
Rejected by His Townsmen. 

Luke iv, 16-30. 

Let it not be forgotten that Jesus has just left Jerusalem, 
where he attended the second feast of his public life. It 
is sometime in April, A. D. 28, and to-day we find him 



82 A WALE WITH JESUS. 

returned to his old home, Nazareth, where he begins his 
public ministry of the Word. We have him during this 
entire summer in Galilee, visiting the towns, villages, moun- 
tain plains, and sea-coasts. But before following him thus, 
let us follow him into the synagogue and through a re- 
ligious service of old Xazareth. Let us hear him engage 
in the chants and join in the prayer service. 

Of course, he went there this time — the first, too, since 
his baptism, as far as we have any record — very different 
from previous times. He left for baptism; he returned now 
the Preacher of the new kingdom. And he did not return 
with demonstration of official pomp, but as the humble 
Shepherd of Israel, hunting the lost sheep. 

Luke says, "He returned in the power of the Spirit; 
and his fame went out ; and he taught in their synagogues." 
And he came to Nazareth, and, as his custom was, he went 
into the synagogue on the Sabbath-day, and stood up for 
to read. And there was delivered unto him the Book of 
the Prophet Esaias (Isaiah). We here get an insight into 
the religious order of service of the Jewish synagogues; 
that the religious teacher would go through a form of 
Bible-reading from rolls of parchments, and then comment, 
by way of explaining and application, similar to the min- 
ister of this day. 

We also note that visiting the synagogue on the Sabbath 
was the long custom of Jesus during his previous years 
there. But this visit was the most interesting and noted. 
When he stood up to read, the book of Isaiah was handed 
him. But why this book or roll? Did he ask for it; or 
was it handed him by request of the ruler; or was it provi- 
dential or his own will that he got the very prophet who 
spoke so much and correctly of the Messiah ? We think the 
whole matter was prearranged in the mind of Jesus, and 
that he purposely called for that prophet, and the desired 
roll was given. Jesus knew that his full time had arrived 



A WALK WITH JESUS. 83 

to offer the gospel ministry to Galilee, and he then plunged 
in, only to be rejected. Jesus read in that division where 
it says, "The Spirit of the Lord is upon me, because he 
hath anointed me to preach the gospel to the poor; he 
hath sent me to heal the broken-hearted, to preach deliver- 
ance to the captives, and recovering of sight to the blind; 
to set at liberty them that are bruised, to preach the ac- 
ceptable year of the Lord." And when he had read this 
blazing Messianic prophecy, so full of truth and melody, 
he closed the book, or roll, and gave it again to the min- 
ister, and resumed his seat. This reading was so glorious, 
from the lips of one so holy and attractive, that when he 
took his seat the eyes of all in the synagogue were fastened 
upon him. They had never so seen and heard Jesus as 
now. They knew him and did not know him. Thus, when 
he had gotten well both their eyes and attention, he began 
to comment by saying, "This day is this Scripture fulfilled 
in your ears." How true and gracious were his words! 
They and their fathers and the fathers of their fathers, 
for many generations back, had been reading that prophecy 
for seven hundred years, but had never seen its fulfillment 
till that day and hour. But Jesus himself said that very 
passage cited had been fulfilled by his appearance among 
'them on that day. What joy it brought to them and to 
the world! Jesus was come with the Spirit of the Lord 
upon him; he was anointed to preach to the poor; he was 
sent to heal the broken-hearted; he was sent to preach 
deliverance to the captives and recovering of sight to the 
blind; he was sent to set at liberty those that were bruised; 
he was sent to preach the acceptable year of the Lord. 0, 
what a mission! What tidings to a world ruined and 
mangled by the fall! What cheer and joy ought it have 
brought to the ears of those Nazarenes when Jesus said 
to them, "This day is this Scripture fulfilled in your ears!" 
No wonder that they all bare him witness, and wondered 



84 A WALK WITH JESUS. 

at the gracious words which proceeded out of his mouth. 
But Jesus became more wonderful to them because he made 
such a claim for the passage, and because he was one of 
their own citizens. Then they wish to know, "Is not this 
Joseph's son ?" Jesus knew their hearts and questionings, 
and prevented them, saying to them, "Ye will surely say 
unto me this proverb, Physician, heal thyself: whatsoever 
we have heard done in Capernaum, do also here in thy 
country." But Jesus said, in reply to such a proverb thrust 
at him, "Truly, I say unto you, no prophet is accepted in 
his own country." Here Jesus uttered a truth which is 
universally felt and known to be the truth, that where a 
man is born and raised he will get less honor and apprecia- 
tive esteem than among strangers. 

Then Jesus referred to some facts of their national 
history, and mentioned two cases; namely, the widow of 
Serepta and Naaman the Syrian. He mentioned the widow 
for her hospitality shown Elijah, when she fed him from 
an exhausted meal-barrel and oil-cruse. Likewise, Naaman, 
who received a cure of his leprosy when he believed on and 
obeyed the word of Elisha. But what was this reference 
for? Why did Jesus bring up such mention? It was to 
show that the true prophets of God have God's aid and pro- 
tection, and that, though men turn from them and refuse 
to hear the Word of God by them, they only come short 
of God's blessings and drive away his help. There were, 
in the time of Elijah, many widows deprived of God's provi- 
dence and blessings on account of national and personal 
disobedience shown the Word of God through Elijah; and, 
while Israel's widows w r ere suffering, the Sidonian widow 
was being fed. And while Israel had many lepers, Elisha 
prayed for God to heal the Syrian. And what else could 
Jesus mean in his references bat to predict similar judg- 
ments upon them for their rejection of him, coming from 
God with their deliverance? And they who heard his re- 



A WALK WITH JESUS. 85 

marks understood them and their application, and they were 
filled with wrath that he had so reproved and threatened 
them. And in their rage they "rose up, and thrust him out 
of the city, and led him unto the brow of the hill whereon 
their city was built, that they might cast him down head- 
long/' unto death. Here we have a crime. It is an assault 
with intent to murder the only Son of God and Savior of 
men because he told them the truth and warned them of 
future and certain dangers. What do we here gather? 
That men will reject the truths of the gospel. That they 
will even lay their hands of murderous intentions, at times, 
upon the faithful gospel preacher. Yet Jesus was not left 
alone. His work was not done, and his end had not come; 
so he, in some mysterious way, used his powers to get away 
from their bloody hands, and, "passing through the midst 
of them, went his way/' 

Section 3. — Jesus takes up His Abode at Capernaum. 

Matt, iv, 13-17; Luke, iv 31. 

When Jesus had visited his own town, Nazareth, in which 
he spent nearly all of his life of thirty-three years, and 
preached with such marked eloquence, his townsmen, in- 
stead of receiving him gladly, with all the signs of Messiah 
about him, grew angry toward him and laid their hands upon 
him for death. Such wicked and inhuman treatment drove 
Jesus from their homes forever. We think it is not on 
record that he made more than one other visit there dur- 
ing his entire life, and he could do them no good on ac- 
count of their stubborn unbelief. 

But what a lesson here ! They did not only drive away 
Jesus in their acts, but Jesus quit them on account of their 
wickedness, and went to Capernaum, where, in some way, 
he made arrangements for permanent and future dwelling. 
That town thenceforth became his headquarters. He 



86 A WALK WITH JESUS. 

had been rejected, both at Jerusalem, the chief city of the 
nation and temple, and at Nazareth, his own home, by the 
Church parties, with such enmity that it was no longer 
safe to dwell among them; hence, he went to Capernaum. 
There may be some few good reasons given why Jesus chose 
this town after he was repulsed from Jerusalem and Naza- 
reth. The following are some very probable reasons: First, 
while it was a city of Galilee, and formerly in the tribal 
possessions of Zabulon and Nephthalim, it, nevertheless, was 
then under Eoman military control; and therefore, Jesus 
was less liable to Jewish interference. Indeed, there was 
only a weak colony of Jews in the city; so few and poor 
that they could not build themselves a synagogue. Second, 
there Jesus was to find quite all of his most influential 
followers and disciples. And it would be desirous to live 
among them and share their hospitality. Third, Capernaum 
was a large and prosperous city, and afforded Christ quite 
a field to operate in. Fourth, it was in keeping with the 
prophecy of Isaiah ix, 1, 2. But since Capernaum became 
the home of our Lord, and witnessed the most mighty of 
his works, it will be well to speak briefly of it in the time 
of Jesus. It was a Eoman settlement, with a castellated 
fort, on a promontory overlooking the lake or sea. It was 
the seat of Eoman taxation and government for Galilee, 
and had its military officers and soldiers to garrison the 
country. The Eoman taxgatherers and noblemen lived 
there. Here our Savior called one of the tax-collectors 
from his receipt of custom to be his disciple. Jesus also 
healed here a man with palsy, and sent Peter to get his 
Temple tax out of the mouth of the fish; he healed a man 
with a withered hand ; he raised Jairus's daughter ; he prob- 
ably converted Mary Magdalene; he preached of the "Bread 
of Life/' and finally here predicted the damnation of this 
selfsame city for disobedience and a lack of interested faith 
in such works. This city could never ask nor want more 



A WALE WITH JESUS. 87 

of Divine knowledge and a display of miraculous powers 
than it received, from time to time, through the presence 
of Jesus. 

However, the stay of Jesus was never very long here, 
and at no other place, after he began to preach the gospel 
and to declare the acceptable year of the Lord. He was 
ever busy and going during the time, of about twenty-six 
months, that he lived after his coming here. Truly he 
spoke when he said, "The foxes have holes, and the birds 
of the air have nests; but the Son of man hath not where 
[and he might have added "when"] to lay his head." Jesus 
knew no rest nor ease of comfort when he set out to save 
a dying world. He was ever working and getting others 
to help him to work. 

Section A. — Jesus Calls Andrew, Peter, James, and 
John while in Capernaum on this Occasion. 

Matt, iv, 18-23; Mark i, 16-20. 

Now, it must not be supposed that this is the first time 
that these men were called to be disciples. With one excep- 
tion, John, all these went after Jesus a year ago, when 
John the Baptist testified of Jesus at Bethabara. And we 
noticed, in that connection, that the unnamed disciple there 
was, most probably, John; and his name is withheld as he 
himself is the reporter. If this, then, be true, the same 
men, except Nathanael, are called over. But why this 
second call? It should be noticed that the first was rather 
that of a winning nature. John's testimony of Jesus led all 
men to look to him as the Messiah, if they would accept 
any at all. John said repeatedly, "I must decrease, but He 
will increase;" and John, at this time, was in prison by 
Herod and his adulterous wife; and the disciples had fol- 
lowed Jesus in body and reputation for one year; so Jesus 
issued a final and divine call that they lay aside all things 
and follow him to learn of him and become fishers of men. 



88 A WALK WITH JESUS. 

The call, then, was for life, and to forsake father, mother, 
sister, brother, and any other relative, and carry the Word 
unto the lost sheep of the house of Israel. He called them 
to labor, suffer, and die for a cause and faith which they 
would have to represent to the world. He called them, 
then, to become not only disciples, but apostles and pillars 
in his new kingdom. 

Their call was on this wise: One day during this visit 
Jesus walked out beside the sea, and first saw Andrew and 
his brother Simon casting in their net, being fishermen. 
"And when he had gone a little farther thence, he saw 
James and John his brother in a ship mending their nets." 
And Jesus used these words, "Come ye after me, and I will 
make you to become fishers of men." And immediately 
these four men arose and left their nets and followed Jesus. 

Section B. — Jesus Cukes a Man of an Unclean Devil. 

Mark i. 21-28; Luke iv, 31-37. 

It must not be overlooked that we are still at Caper- 
naum, where Jesus now had come for his first time to live. 
His previous comings were as a visitor; but different thence- 
forth. When he went out and returned from this time he 
went home. His calling the disciples, as given above, was 
during the week when these men were at their trade. But 
the Sabbath came; and Jesus was not on the seacoast, but 
in the city, and decided to go to the synagogue or to Church. 
He arrived there and began to teach. And his doctrine 
was of such a nature, so sublime and wonderful, and so 
forceful and with such authority, that the people were as- 
tonished at it. They were the more so, because it was so 
unlike the teaching and doctrine of the scribes. 

And, there was a man with an unclean spirit; or "spirit 
of an unclean devil," as Luke has it. And Matthew says 
he, the man, "cried out, Let us alone; what have we to do 



A WALK WITH JESUS. 89 

with thee, thou Jesus of Nazareth? Art thou come to de- 
stroy us ? I know thee who thou art, the Holy One of God." 

We are here to notice that this man was possessed of 
this unclean spirit; that this spirit, after getting into the 
man, brought the man under his (the spirit's) control. 
The spirit used the man's muscular powers by causing the 
man to speak. The devils prayed to be let alone; the spirits 
asked whether Jesus came to destroy them before the time; 
they claimed to know Jesus to be the Holy One of God. 

Jesus, then, rebuked the spirit who claimed companions 
of uncleanness, and said, "Hold thy peace, and come out 
of him." This voice and command of Jesus was the voice 
and the command of God; and the devil, though regret- 
tingly, came out crying aloud and tearing the poor de- 
moniac. 

The devil had completely mastered the man for an in- 
definite time; but in turn, there, the Master of all unclean 
devils had come. "And the people of the synagogue and 
street were amazed, insomuch that they questioned among 
themselves, saying, What thing is this? What new doc- 
trine is this? for with authority commandeth he even the 
unclean spirits, and they do obey him." This act and great 
doctrine of Jesus, then, spread his fame over Galilee. This 
act of Jesus in the synagogue was like the miracle of 
Bethesda in Jerusalem, where Jesus healed the infirm man. 
Jesus was touched with compassion at seeing this man's 
condition of being enslaved by a den of unclean devils. 
The writer seems to start off in this narrative with one 
spirit of uncleanness; but when Jesus began to rebuke this 
devil he showed up companions. Notice the language: 
"What have we to do with thee ? Art thou come to destroy 
us?" Then the devil speaks personally again: "I know 
thee who thou art, the Holy One of God;" which shows the 
unity and plurality of demons who were, perhaps, as in the 
tombs of Gadara, legion; for they were many. 



90 A WALE WITH JESUS. 

This poor man did not make any special request of 
Jesus to be healed, as perhaps he did not know Jesus was 
present; or he may not have been in any suitable state of 
mind to be told of Jesus; but prayer or not prayer, Jesus 
pitied and acted upon his case. He came, blessed be his 
name, to set at liberty those that were bruised; and here 
was a special case; so "Jesus delivered, in accordance with 
his grace, this poor soul from the prison of demon power. 

Section C. — Jesus Heals Peter's Mother-in-Law and 
many Others at this Time. 

Matt, viii, 14-17; Mark i, 29-34; Luke iv, 38-41. 

Let it be kept in mind that we are still in Capernaum, 
on the occasion of the visit Jesus made to locate thence- 
forth in that city. Section B, of this connection, occurred 
on the Sabbath; and so did this section. 

After the synagogue service and the healing of the 
demoniac of the unclean devils, Jesus went out and en- 
tered the house of Simon Peter. This house was not alone 
used or owned by Peter; but it was a joint possession; also 
owned by his brother Andrew. James and John accom- 
panied Jesus, and the three doubtless went to take dinner 
with their fellow-fishermen, Peter and Andrew. When they 
reached the house of Simon and Andrew, they found the 
mother-in-law of Peter very ill. She was down and suffer- 
ing with, Luke says, a great fever. This sickness threatened 
the pleasantness of the hour, and was sure to break up the 
opportunities of the disciples and inmates to sit with pleas- 
ure aud listen to Jesus talk and teach. The occasion had 
doubtless been prepared for a pleasant and sociable hour. 
We need not suppose this sickness had been of long stand- 
ing; and it may have been providential just then that the 
works of God might be made manifest. We think, without 
question, that if it had existed prior to that time the 



A WALK WITH JESUS. 91 

Savior's attention would have been drawn to her; for Jesus 
doubtless lived at the house of Simon and Andrew. We 
infer this, first, because Peter and Andrew lived, it seems, 
at Capernaum, and were the foremost disciples in the call 
and rank. We infer this, second, because Matthew xvii, 
24, 25, shows that when the tribute collectors wanted to 
find Jesus to collect his tribute they went to Peter's house 
to find him. At any rate, Jesus had never been spoken to 
about this disease before he came from the synagogue; and 
Mark says they of the family spoke to him as soon as he 
got to the house, for that is the meaning of the word anon. 
And this prompt manner of speaking to him shows they 
would have done so before had she been a long and great 
sufferer, for if even Jesus did not live at Peter's house he 
had been there on some occasion, for he had been in the 
city quite a week prior to this day. However, when the 
Master got to the house with James and John, and went in, 
the sad news at once reaches his ears, "Teacher, Peter's 
mother-in-law is very sick" — putting the stress of voice on 
"very." Then they felt that he could do something for 
her. Of course, they had heard the noble courtier of that 
city praising Jesus for sitting in Can a and healing by a 
word his son, who was now running the streets. They had 
heard of that poor demoniac who had just been healed at 
the synagogue, and of many others. So they came with 
confidence and boldness, and asked him to help the mother- 
in-law of Peter, who was so very indisposed. 

Here is surely a good lesson; that we may pray for our 
friends, and Jesus will hear us and aid them because we 
ask him. The faithful and expectant prayer will win the 
attention of Jesus. However, there is no papal confessional 
prayer suggested here, by which man can intercede with 
God, or by which God, for man's meritorious sake, will 
aid another. The idea is that God, for the sake of his Son 
only, will hear our mutual prayers. Indeed, this is one of 



02 A WALK WITH JESUS. 

those passages, anyway, that knocks the life out of papal 
celibacy; for Peter, the foremost disciple in call and rank, 
has a wife, and is very tender toward her mother, and cer- 
tainly toward her. So there is not found in Peter, of whom 
our Catholic brethren boast so much as their head, very 
much example of their pretended holiness, which they do 
not wish polluted by the marriage of their clergy. More- 
over, Peter's marriage is honored and indorsed by Jesus on 
every occasion that he had to speak of marriage. There was 
never heard a single word from the lips of Jesus condem- 
natory of marriage in any one of his apostles. 

But resuming the subject: they prayed Jesus to help 
this member of the family. And it is interesting to note 
how readily Jesus went to work to grant the request of one 
for another. Jesus began at once to do what they wished. 
He is the ever-present and ready Physician. He was not 
indifferent and slothful in action, wondering where his re- 
ward was coming from. He had no need to inquire of the 
patient and diagnose the case, then send for some drug. 
But Luke says, "He stood over her." Matthew says, "He 
touched her hand." Mark says he "took her by the hand." 
Luke again says his words were his medicine: "He rebuked 
the fever and it left her." Matthew says the "touch" of 
Jesus was the healing balm; and Mark says his seizing her 
hand, showing he was not afraid of the disease, was the 
remedy used. Now, these three men report this case in 
their own independent way, which shows the purity of their 
writings and no collusion; but all arrive at one end, "The 
fever left her," and that is the end and object of the act 
and narration. 

Now, the cure was not of a convalescent nature, but 
immediate; and the proof of this was, she got right up and 
began to help carry out the work of the occasion, which, 
as we have said, was probably a dinner meal especially pre- 
pared for invited guests. 



A WALK WITH JESUS. 93 

Section D. — Jesus Heals, after Sunset, all Kinds or 
Diseases oe the People. 

Matt, viii, 16, 17; Mark i, 32-34. 

That Sabbath was a busy one for Jesus. At morning he 
got up early and made ready to do a big day's work, both 
by bodily cleanliness, arrangement of toilet, and devotion of 
prayer. Then at the hour he went to the synagogue, and 
his duty was performed in teaching what we would call 
a Sabbath-school. Yet his hearers were not simply chil- 
dren, but both old and young. After the service hour, or 
during the same, Jesus cured the demoniac. Then he went 
home to Peter's house, and there was the mother of the 
home burning with fever and very ill. Jesus healed her. 
He then dined and passed off a quiet afternoon talking and 
teaching in religious knowledge. Finally the Sabbath wore 
away at sunset, for the Jews measured their Sabbaths from 
sunset Friday to sunset Saturday. So when the Sabbath 
closed every one might have thought, "Now the Master will 
soon have opportunity to sit and rest awhile." But not so 
in this sin-smitten city on this day, among so many afflicted, 
sin-cursed, and devil-possessed people. For the people were 
only waiting for the Sabbath hours to pass, so they could 
come and bring their friends to the great Teacher and 
Healer. The sun Avas set and the Sabbath was gone; and 
they came in gangs of two, five, ten, etc., and from every 
quarter of the town they appeared. They came so many 
that all the city was gathered at Peter's house. They came 
and brought their friends of all diseases. There was no 
illness in the city that was not brought. The people were 
healed of their divers diseases; and the devils which had 
been tormenting humanity so long he cast out, suffering 
them not to speak, for they knew him. 

Ah! that was indeed a great day in Capernaum. It 
proved the beginning of the year of jubilee. What a 



04 A WALK WITH JESUS. 

Prophet and Teacher was come to them! How proud they 
ought to have been that he had come to Capernaum to live ! 
What honor and immortal fame he brought to impart to 
this town ! 0, that they had appreciated Jesus and believed 
on him as they ought! But we will see later how they 
served their King and Lord. 

Section 4. — Jesus makes His First General Circuit 
through Galilee. 

Mark i, 38, 39; Luke iv, 43, 44. 

Jesus lived nearly all of his life, of over thirty years, 
in Galilee, with the exception of the short time in Beth- 
lehem after his birth ; the short time in Egypt, as an asylum 
from Herod the Great; and the several months spent in 
Judea during the feast, and after the first Passover in Jeru- 
salem. But while he lived and walked in Galilee and was 
a Galilean, he had not, in all his days, gone out into this 
land of his as he then went out; for then he went out on 
a missionary tour of Galilee. He laid here the foundation 
of itinerant preaching, however distasteful it may be to 
some. For never after this journey did he cease to travel 
and preach and teach. Of course, I do not mean to say 
that Jesus intentionally started by this journey the itin- 
erant system of the ministry as held by the Methodist 
branches, but simply to say this method has here a good 
foundation. 

The public preaching of Jesus, begun at Nazareth, was 
to be carried on as such till his death, both by Jesus him- 
self and his chosen disciples. 

But before Jesus went out on this tour of Galilee, and 
to preach and teach, he felt the need of Divine guidance 
and help; so after the great labors of the first and memo- 
rable Sabbath in Capernaum, he went, Mark says (i, 35), a 
great while before day, and departed into a solitary place, 



A WALK WITH JESUS. 95 

and there prayed. what an. example is here presented ! 
The spotless Lamb and Son of God getting up a long time 
before day, and going out to a solitary place to pray un- 
molested. He prayed and made known his requests to his 
Father. He sought wisdom, and guidance, and strength 
for the general Galilean circuit; for then he went to the 
synagogues of the entire land. He did not only preach and 
teach, but cast out devils and healed. 

Section A. — Jesus Heals a Leper m Galilee. 

Matt, viii, 2-4; Mark i, 40-45; Luke v, 12-16. 

It must have been late in April, for Jesus had done 
much labor and visited considerably since leaving the feast 
at Jerusalem. Just where he was in Galilee we can not say. 
This section of the Holy Land was almost a network of 
cities. Luke v, 12, allows us "a certain city;" while the 
other writers only speak of Galilee as the place where Christ 
healed. The first patient Jesus had to work on, of whom 
we have any record, in this first Galilean tour, was a leper, 
a man possessed of the most dreadful disease in the land. 
So dreadful was it that it was law to isolate every case of 
it, and persons being out were compelled to lift up a loud 
voice on hearing any human approach and cry out, "Un- 
clean, unclean." The leprosy was an inveterate cutaneous 
disease, appearing in dry, thin, white, scurfy scales or scabs, 
either on the whole body, or on some part of it, usually 
attended with violent itching, and often with severe pain. 
The leprosy of the East was most loathsome, and so con- 
tageous that it affected one's garments and house, and was 
considered incurable. (Lev. xiii, 47, 48, and xiv, 34, 35.) 
This disease, therefore, rendered one dangerous and unfit 
for all social and religious privileges. One was treated as 
we treat in this day cases of smallpox, yellow-fever, or 
cholera. And any one who came in contact with this miser- 



96 A WALK WITH JESUS. 

able disease was considered also unclean and undesirable 
for social order. Such was the case and first disease Jesns 
met with on This journey. This was the most trying and 
undesirable case Jesus had yet met with. It was a case with 
legal restrictions about contact and social order, two fea- 
tures that must come into prominence if anything could be 
done for it. It was a case that had baffled all human skill, 
and had no antidote. It was a case to test the Divinity of 
Jesus: for the Jews cherished no hope of a leprous cure, 
and knew no cure except God. There was a teaching among 
them, 'That when the Messiah comes he will restore all 
things.'" And this case was so differently presented to 
Jesus. All other cases had been brought; or, like the im- 
potent man of Bethesda, or the demoniac of Capernaum, 
their condition of distress had gotten hold upon Jesus, and 
they were healed. Xot so with this poor offcast. Xo one 
brought him with tender hands while he lay upon a mat 
or bed, for it was contrary to law to touch him. Xo one 
pleaded with Jesus for him, as for Peter's mother-in-law, or 
as for the son of the nobleman of Capernaum. But some- 
how he had heard of Jesus doing great things, and who 
had not? He had, perhaps, been told by some who were 
anxious to see him cured to call on Jesus, who was coming 
his way. Others, to test the ability of Jesus, may have 
urged him to call on him for a cure. But somehow this 
leper had heard enough and learned enough to muster up 
in him a strong faith in the power of Jesus to cure him. 
Whether his faith was that Jesus was Divine, or that he 
was divinely endowed as a prophet, we do not know: but this 
man's language and his actions show that lie had strong 
faith. Each one of the writers says, "He came to Jesus" 
upon seeing him. Ah! this is the true way of salvation. 
Men may stand and look at Jesus all their lives, and die 
in their sins. But let them learn from this leper here, 
whose disease has onlv God for its cure and has alwavs 



A WALE WITH JESUS. 97 

been used in religions parlance as a fit type of sin. Let 
them learn with the leprosy of their sins to come to Jesus; 
for they can never get well by staying away from him, and 
no other can cure their disease of sin. This leper did not 
come with any selfish pride; for his sinfrl pride was then 
killing him, just as sinful pride is killing every unconverted 
man to-day. He was feeling the sting of death in his morti- 
fied flesh, and that he was hourly hastening to the tomb. 
So he came to Jesus humbled and distressed, and fell upon 
his face — a sign of his true humility and utter degradation. 
And not only did he fall down, but worshiped Jesus and 
prayed earnestly, saying, "Lord, if thou wilt, thou canst 
make me clean." Ah! me, what a prayer! Noted for its 
brevity, noted for its faith, noted for its truth, and noted 
to teach us to pray. This man was in great misfortune; 
but he was no fool. His prayer was among the wisest. He 
was anxious for relief from this burdensome disease, and 
he pleaded with Jesus for cleanliness only. The brevity of 
his prayer shows the anguish of his soul, and the character 
of it shows his faith. 

There was in this man no lack of faith that Jesus could 
relieve him. Critics may have doubted and scoffers may 
have denied his real power to cure a case of leprosy; but 
this man was not in the gang of any kind of doubters. He 
said, "If thou wilt, thou canst." 

Then, upon the profession of his faith expressed, Jesus 
acted. And he always acts when men believe on him and 
come for help. The first thing Jesus did to cure this leper 
was strictly forbidden and ceremonially prohibited. "He 
touched him." The questions might well arise, Why did 
Jesus touch the leper? Could he not have shown more 
power by effecting a cure with his word than by his hands ? 
Why did he violate the law, since he came to fulfill the 
law? But the questions may be answered thus: First. 
Jesus was here called on to work a testing miracle; to do 
7 



98 A WALK WITH JESUS. 

what no man but God, in the faith of the Jews, could do. 
And as Jesus knew it was only prohibited to touch the per- 
son for fear of contagion, and that he was not afraid of 
taking nor imparting the disease, he touched to show that 
he was not in dread of it. The touch or bringing his body 
in contact with that of the leper whose very clothes and 
atmosphere were contagious, and not take the disease him- 
self, was the highest proof of his Divinity. Moreover, the 
touching this poor man pointed out the full blast of the 
humiliation of Jesus, and helped to fulfill prophecy respect- 
ing his extreme steps of abnegation to save men. As to the 
question of his word or power put forth to cleanse, it may 
be answered that Jesus did not distinguish between his 
word and power. His word was power. And if he did 
touch the man, it showed no more power nor less than if he 
had said to the disease, Be gone. As to the question of his 
doing what the law prohibited, it may be said, since it was 
a law, and Jesus being Divine, he was the Author of that 
law through Moses, and therefore greater than the law; and 
if it were not a Divine law, he was not obligated to keep it. 
At any rate, when Jesus touched the leper he assured him 
he appreciated his faith, and would reward him for coming. 
So he said, "I will; be thou clean." And as soon as Jesus 
thus spoke the leprosy disappeared from the man's body, 
and he was whole and clean. What a reward of simple 
faith ! Eeader, has Jesus ever said to you, "Be thou clean ?" 
How much he has to offer to you, if you will only come 
for it ! 

And when Jesus had stood the Messianic test of curing 
a leper, he charged the man to tell no man, but go and 
show himself to the priest and to offer for his cleansing 
what Moses commanded. But now, what did Moses com- 
mand to be offered? (Bead Lev. xiv, -i, 10.) But if the 
person could not present the things of verse 10, then he 
had to present those of verses 21, 22. These presentations 



A WALK WITH JESUS. 99 

were for a testimony unto the people, that the priest had 
pronounced the leper clean. The effort of Jesus to keep 
the man from telling his cure, and the Physician, proved 
futile; for so much the more went out his fame abroad, 
and this fact drew great multitudes to hear Jesus and to be 
healed of their infirmities. 

Section 5. — Jesus at Capekkaum. 

Jesus has made his Galilean tour, preaching and teach- 
ing in its cities, and now returns to his headquarters, Caper- 
naum. This first general missionary tour required about 
two mouths of his time — at least our May and June. His 
trip was not other than a great success in demonstrating 
his Messianic power and authority by teaching and miracles. 
On this journey he made many converts, who came after 
him from every quarter. His doctrine was new and effect- 
ive, and his power to heal caused the people of Galilee to 
stand and wonder with amazement. 

It must not be forgotten that after the great miracle 
of this Galilean tour, in which Jesus cured the leper, near 
the end of this journey he met with considerable resistance 
from the Pharisaic parties, by whom he was held out of 
the cities. Wherefore Jesus retired into the desert and 
prayed over his trials and the efforts made to persecute 
him for such acts of mercy and doctrine. But not only did 
he pray for his bitterest enemies, but for strength to endure 
the contumely of men and to carry on the great work he 
had to do. This resistance and persecution, however, had 
something to do with furthering the labors of this time 
and visit, and caused Jesus to return to Capernaum earlier 
than he would have. 

Jesus, let it be remembered, at no time used his Divine 
powers to meet his enemies and resist their attacks; but 
when persecuted in one place resorted to another. Where- 



( ,gIQ. 



100 A WALK WITH JESUS. 

upon, we follow him now, after two months absence, back 
unto Capernaum. But while Jesus frequently fled from 
his enemies, as he tells us to do, in order that he might 
carry on his works, yet he never ceased to work. He was 
incessantly engaged in works of mercy and redemption. 
So when he came on this return journey into Capernaum 
there were brought to him the sick and afflicted, that he 
might heal them. 

Sectiox A. — A Paralytic Healed. 

Matt, ix, 2-4; Mark ii, 1-12; Luke v, 17-26. 

The first subject of whom we have any record, brought 
to Jesus on this visit, was a man of the palsy. But before 
we speak of him we must look up the circumstances con- 
nected with his cure. Jesus was at this time in a private 
house, and not at the Jewish synagogue as when he cured 
the demoniac. We do not know whose house this was, but 
we infer that it was a room of Peter's house. Mark simply 
calls it "the house;" however, the adjective "the" is not 
used in the Greek. And when the people heard that Jesus 
was in the house, or home, they came to see and hear 
him, till there was really no room to receive them, not even 
was the yard large enough. Jesus took advantage of the 
hour and occasion, and began to preach to them the Word 
of God. And after, or in the midst of the sermon, four 
men came into the crowd bearing upon a kind of bedding 
this man of the palsy. We can imagine that each man was 
at a corner of the bed on which he lay. And that he was 
thus borne successfully to reach Jesus, and to prevent any 
further injury to his body, either hj lifting or the pressure 
of the crowd. These bearers were doubtless related in some 
way to the palsied man, for they manifested much interest 
in him by their acts and faith in the power and willingness 
of Jesus to heal him. 



A WALK WITH JESUS. 101 

When they reached the crowd, and found that it would 
not be possible to get through it to Jesus with their patient, 
they studied another plan of access. And this plan showed 
their determination and faith. The plan was that they 
would ascend to the housetop, which was flat, and take up the 
roof over where Jesus was, and let down the palsied man 
for a cure. Their plan, after getting permission, was under- 
taken, and worked well. Suddenly one .inside could hear 
the tearing up of the roof; for Mark says some violence 
was done it. It was not a prearranged opening; and if it 
were, it was not large enough for the present use. Then 
suddenly one could see a man being lowered upon a bedding, 
with a request that he be healed by the Teacher. He upon 
the bed reached Jesus on the floor; and Jesus, seeing the 
faith not only of the sick man, but also of the other four 
who brought him, said to the sick of palsy, "Son, thy sins 
be forgiven thee." 

We will do well to notice this disease a little more 
minutely, and we can appreciate the more its cure here 
wrought by Jesus. Palsy is the total loss or diminution of 
motion or sensation, or both, in any part. There are several 
kinds of palsy or paralysis, such as the paralysis agitans; 
the shaking, or as it is sometimes called, from the pecul- 
iarity of the patient's gait, the dancing palsy; hemiplegia, 
when one side of the body only is smitten; and paraplegia, 
when it is the lower half which is more or less deprived of 
its nervous power; but in all cases medical men say it is the 
brain which is the seat of disorder; and if this is confined 
to one of its hemispheres, the attack, if it does not include 
both sides, is most likely to fall on the opposite side of the 
body. But however the disease works and symbolizes, it had 
here in this man's case absolutely taken away his strength 
and disabled him in walking. Jesus, as a response to their 
faith, did not say, "Thou art loosed from thy disease of the 
body/' but said, "Thy sins be forgiven thee." This shows 



102 A WALK WITH JE8US. 

that the disease came on as a result of sin: this was the 
cause and source. But sin is the cause of all our maladies 
of both soul and body. Jesus, by bespeaking the removal 
of the cause, bespoke the removal of the effect, which was 
the disease. 

Mark says there were certain scribes sitting there, who 
reasoned in their hearts, saying, "Why doth this man thus 
speak blasphemies ? Who can forgive sins but God only ?" 
But Jesus read their hearts without hearing their words, 
which also shows his omniscience, and said : "Why reason ye 
these things in your hearts ? "Which is easier to do ? to say 
to the sick of the palsy, Thy sins be forgiven thee; or, 
Arise, and take up thy bed and walk?"' Then Jesus ap- 
pealed to the act of his power to show his Divinity, If he 
could say, "Arise, and take up thy bed, and go thy way into 
thy house," and the palsied man obeyed, by a disappearance 
of his disease, it was evident that Jesus could say, •'Thy sins 
be forgiven thee." So far as Jesus was concerned, it was 
only a choice of phraseology when he said, "Thy sins be 
forgiven." He could have at first said, '"'Be healed of thine 
infirmity,'"'" and the disease would have gone. But Jesus was 
in the world primarily to save men by forgiving their sins, 
and he kept such work ever before their eyes in all his acts 
and words. 

He did say to the man, "Arise, and take up thy bed and 
go into thy house: and immediately he arose and took up 
the bed, and went forth before them all.'*' This act of the 
man was very convincing, and could not be questioned as 
coming from the words and power of Jesus, for he began to 
act immediately upon the ordering of Jesus. The act of 
Jesus in healing, and of the man healed, was done openly 
before the eyes of all in the room and about the door, and 
created great astonishment among the people, and caused 
some to glorify God, saying, "We never saw it on this 
fashion," "We have seen strange things to-day.'"" 



A WALK WITH JESUS. 103 

Section" B. — Jesus Calls Matthew. 

Matt, ix, 9; Mark ii, 13, 14; Luke v, 27-32. 

Jesus is still in Capernaum on the third visit he made, 
and on the second visit after he had chosen it for his home. 
Section A furnished an account of his curing a paralytic in 
a certain house; and Matthew would have us believe that 
Jesus left that house and went out to the shore of the sea, 
and coming to the custom-house of the Eomans and seeing 
Matthew or Levi collecting taxes, called him to become a 
disciple. It must not be forgotten that the Jews at this time 
were a subjugated people, and were taxed by the Komans, 
who had conquered them in war. They had quite a govern- 
ment at Capernaum at this time, aud a large number of 
officials, civil and military. An important class of officials 
of Eome was the tax collectors, commonly called publicans. 
These officers were the class to which Levi belonged. They 
were hated by the Jews, being accused of a great deal of 
extortion in their official duties. No man or occupation was 
looked upon with such abhorrence as the tax collectors. 
The calling of such a one by Jesus to become a teacher and 
leader in his kingdom in the world was something that men 
could not understand. The outright enemies of Jesus knew 
not how to take such an act other than to claim that Jesus 
was in conjunction with wickedness, that he was in league 
in some way, after all, with the wicked one. And the friends 
of Jesus could not explain such an act, inasmuch as Jesus 
was the Messiah who was to bring redemption into the 
world and save from error. Neither had the enemies or 
friends of Jesus learned that his work would reach men, 
both internally and externally, to prepare them for the 
new kingdom of God; that the Christian work would take 
hold of such men as Levi, and make them entirely new 
creatures, thus preparing them to take hold of the gospel 
and deliver it as "Israelites, in whom there is no guile." 



104 A WALK WITH JESUS. 

But Jesus knew what he would, and what his grace could 
do; so he called Levi, as certainly he saw in him some spe- 
cial fitness to do the work of a true disciple. The call was 
doubtless of a Divine nature, for a man like Matthew would 
hardly leave so readily as he did if there was not some super- 
natural power to draw him from the haunt of a paying- 
office. Luke says, "He left all," rose up, and followed him. 
Of course, this language must be interpreted in the light 
of common sense, which teaches that Levi did not the very 
moment follow off Jesus; but he took time to resign his 
post and honorably turn over all his biisiness, as a man of 
honor and trust should and would do. But the willingness 
of Levi to hear, and with a single call follow Jesus, was 
very suggestive to us. First, that we should hear the voice 
of God's Son, and when once heard should follow his call. 
We note that Jesus said to Levi, "Follow me." He did not 
tell him to come as a disciple, and brave his difficulties alone, 
but assured him that he only sought him to follow him 
and learn to do as he did. The further lesson is, that Levi 
left all. There was nothing he clung to — not office nor its 
emoluments; not home, nor parents, nor family relatives. 

After Levi had accepted the call of Jesus to become a 
disciple, he made a feast; and it was called a great feast 
because of the character of the guests and their number. 
It was a feast in honor of his heavenly Teacher, in which 
sat a great company of tax collectors, besides other special 
guests. 

During the feast the scribes and Pharisees began to find 
fault, as usual, with Jesus. They said to his disciples, who 
were also iuvited to this sumptuous feast, "Why do ye eat 
and drink with publicans and sinners?" While they thus 
spoke as alone to the disciples, they meant to include and 
especially point out Jesus as being guilty also of this very 
distasteful act. Hence Jesus took up the matter thrown at 
hi< disciples, and said: "'They that are whole need not a 



A WALK WITH JESUS. 105 

physician; but they that are sick. I came not to call the 
righteous, but: sinners to repentance." This language and 
its teaching are too plain to need comment. We know if a 
man is well he does not need the physician; and by this 
Jesus would say: "I am eating and drinking with these des- 
picable publicans because they are spiritually sick of sin 
and they need me, and therefore I am here." He further 
gave them to understand that if he staid away from such 
characters he would fail to do what he came for; namely, 
to call sinners to repentance. 

But here Jesus teaches us a great lesson, both by his 
words and example; namely, that if we would save men we 
must not be above their association or placing ourselves in 
a position to reach them. This is a work that Christendom 
is suffering for to-day. Too many are being lost on account 
of their fallen and depraved characters. Christians are 
quite far from their duty being done till they shall learn to 
go wherever man is found, and save mankind out of any kind 
and all sin. The drunkard, the prostitute, the gambler, 
and all other classes of sinners must be saved by Christian 
hands, if at all; and it is quite sure that the Christian can 
not do his work by letting sin rock along to its own convic- 
tion or by standing aloof. But these wicked scribes and 
Pharisees, being answered in a most masterful manner by 
the Savior regarding his eating and drinking with tax col- 
lectors, are not silent; but still plaintive and fault-finding. 
So to get up a fault anyway they referred to the custom of 
fasting by the disciples of John and of the Pharisees. They 
asked, "Why do the disciples of John and of the Pharisees 
fast, and thy disciples fast not, but eat and drink ?" Jesus 
replied to them by asking another question. He asked, 
"Can ye make the children of the bride-chamber fast, while 
the bridegroom is with them?" This was not a custom, as 
those Pharisees knew. But Jesus continued : "The days will 
come when the bridegroom shall be taken away from them, 



106 A WALK 11777/ JESUS. 

and then shall they fast in those days." By this last quota- 
tion Jesus predicted his death at the hands of that same 
Pharisaic party. He showed that his taking away would 
not be by natural forces. Then he declared that after his 
death it would be the time for his disciples to fast. 

Jesus continued his conversation with a parable of the 
new cloth and old garment. He spoke what is daily experi- 
enced even now, that new cloth placed upon old makes a 
rent. And of the new wine and old bottles. The bottles 
referred to were skin bottles, which could not stand the 
strength of the fermentation of new wine. But why these 
parables? and what their teaching? Jesus meant to say to 
all those present, but especially his disciples, as well as his 
enemies, that it was a matter as wholly impracticable and 
impossible to apply to the unregenerate hearts of the Phari- 
sees, and have them take and assimilate his new kingdom 
doctrine, as it was to put new cloth successfully upon an old 
garment, or new wine into old leathern bottles. Hence they 
could not and would not understand his doctrine, since their 
minds and hearts were like the old garments and skin- 
bottles. And to attempt to harmonize his doctrines with 
that of the Jewish Church as held by the Pharisees, would 
only prove rupture in each attempt, seeing their minds 
were old and set to tradition. On the other hand, his new 
doctrine had to be received and understood by hearts 
touched by the Spirit of regeneration. Then Jesus closed 
this discourse by speaking what is common experience; 
namely, that u Xo man having drunk old wine straightway 
desireth new: for he saith. The old is better.'*'* By which 
passage, Jesus would say the old doctrinal leaven of Judaism, 
imbibed for ages by the Jews, would be preferred to his 
new doctrine, which was so heavenly and holy that it could 
only meet with resistance by unconverted and benighted 
hearts. 



A WALK WITH JESUS. 107 

Section 6. — Jesus in the Cornfield. 

Matt, xii, 1-8; Mark ii, 23-28; Luke vi, 1-5. 

Jesus again left Capernaum and went out into the in- 
terior of Galilee. As he went, it was said to be on the 
Sabbath-day. Jesus may have been, if on the seventh day, 
trying to reach some town or village near Capernaum within 
a specified time, for Sabbath-day journeys were all limited. 
In passing, with his disciples, they went through a corn- 
field, in which the language of the present subject occurred 
between Jesus and the Pharisaic party over the disciples 
plucking and eating grain to break their fast. 

This affair must have occurred near the city of Caper- 
naum; yet nothing is certain of this topography except 
that it was in Galilee and about the time of barley and 
wheat harvests. 

Just what kind of grain this was we do not know. It 
is safe to say it was not that grain which we call corn; for 
the disciples would not have rubbed it out in their hands 
to clean, and eaten it as they did. It was, without doubt, 
barley or wheat, which at this time matured and was ready 
to be thrashed by the hand for separation from the chaff. 

It is said that this act was on the Sabbath; however, 
there must not be too much stress placed upon that phrase, 
in this connection, as surely meaning the seventh day; for 
Sabbath, after all, means rest, and may properly be applied 
to any cessation of labor, in a Jewish sense. Luke says, 
"It was on the second Sabbath after the first." But this 
is a very obscure expression; so much so, that the Eevised 
Version leaves off the numeral adjectives and simply reads, 
"on a Sabbath," and not "the Sabbath," showing that this 
time, in probability, was simply some sacred rest-time being 
observed by the Jews. At any rate, some one might con- 
clude, from the reproach of the Pharisees, that this was 
unquestionably the real Jewish Sabbath, or seventh day. 



108 A WALK WITH JBSUS. 

But we must keep in mind that the sacred days and festive 
occasions, especially the first and last feast-days, were days 
as sacredly observed, in the letter, as the real Sabbath, and 
that the fault-finding Pharisees would gladly and purposely 
complain of Jesus as quickly for any seeming violations of 
those days and times as those of the real Sabbath. 

It is hardly probable that this was the real Sabbath; 
for we would not likely find Jesus en route, with all of his 
disciples, on his Father's holy day. If it were the real Sab- 
bath, I think it was the only place we have Jesus mentioned 
en route on that day. I feel safe in saying the Sabbath, here, 
is not the seventh day of the week, but some other day of 
a sacred observance. 

The disciples, with Jesus, had made an early start, and, 
after some journey and fatigue, hunger came upon them, 
as when they had reached Jacob's Well, and went into the 
town to buy bread. 

There was no town near enough to relieve hunger as 
quickly as the grain, and so the disciples began to pluck 
the grain. And, before eating, they rubbed the grain out in 
their hands and ate. Then the Pharisees asked them, "Why 
do ye that which is not lawful to do on the Sabbath-days ?" 
Jesus then came to the rescue of his disciples, and made 
their defense against these persecuting and hypocritical 
Pharisees, who, more than likely, had followed him out of 
Capernaum to pick some flaw and have a pretext for carry- 
ing out their deadly malice against him. Jesus asked them, 
"Have ye not read so much as this, what David did, when 
himself was an hungered, and they which were with him; 
how he went into the house of God, and did take and eat 
the showbread, and gave also to them that were with 
him ; which it is not lawful to eat but for the priests alone ?" 
These questions, which were unanswerable, silenced the in- 
consistent Pharisees, and justified, in a triumphant manner, 
his disciples. These Pharisees were readers and exemplars 



A WALE WITH JESUS. 109 

of the Scriptures, and they held up David as their great 
king, and would condemn the disciples for doing nothing 
more than David and his men, who were justified, in tak- 
ing from the sacred place the allowance of the priests. 
Jesus asked them, "How do you justify David and condemn 
my disciples ? Can you read, and not, at some time in your 
life, have read this fact?" Then he again wound up his 
remarks by saying to them that he was Lord and Master 
of the Sabbath and all sacred times, and that, as such, 
it was his privilege to work always; and he justified his dis- 
ciples, as were David and his men. 



Section A. — Jesus Cuees a Witheked Hand. 

* Matt, xii, 9-14; Mark iii, 1-6 Luke vi, 6-11. 

Jesus is still in Galilee, and, according to three of the 
sacred writers, is in one of the Galilean towns or villages. 
[But no one of the writers tells us what village or town. 
We base our opinion of this topography being a town or 
village plot because there was a synagogue of the Jews. 
This time is the Sabbath, and it is perfectly natural that 
Jesus was found at the synagogue to join in religious wor- 
ship and to teach. However, there is no special and formal 
work mentioned as being done by him except teaching on 
this day. He must have only attended this service as any 
other visitor. It does not seem that he was expected at 
all, and the lame man was only there as a visitor or wor- 
shiper. At any rate, Jesus was ever ready, willing, and 
able to heal, and sought opportunity ever to do good. And 
as this man saw the great Teacher and realized his con- 
dition, he, in some way, drew upon the tender mercies of 
Jesus to heal him. 

His trouble was an afflicted hand, which the writers 
called "withered." We do not know what this affliction 



110 A WALK WITH JESUS. 

was or its cause. It may be that a partial stroke of paralysis 
caused the shrinkage; but, whatever the cause and con- 
dition, it had maimed the man, and required supernatural 
power to restore it; hence, Jesus acted. If it could have 
been cured any other way Jesus would not have acted, and 
the hand ere this would have been restored. When the 
attention of Jesus had been drawn to this man by his own 
prayers, or by those of his friends, or by the voluntary 
knowledge of Jesus that he might put forth his glorious 
power there, there were the same old Satanic crew of the 
Pharisees to watch, accuse, and find fault. This crew of 
Satan watched Jesus to see would he heal this man of 
afflictions on the Sabbath-day. Of course, they were not 
careful about the Sabbath being honored; but this plea 
was a pretext to speak against Jesus. They only waited 
daily and ever for a chance to accuse and charge Jesus. 
They sought always this chance, both in religious and civil 
affairs. These Pharisees were so afraid that Jesus would 
heal the hand, and thus win believers and build his in- 
fluence, that thej proposed a Sabbath question in such a 
way as would deter him, if possible, or weaken his in- 
fluence if he should restore the hand. Their question 
was, "Is it lawful to heal on the Sabbath-day?" But Jesus 
turned his attention to the cripple, and said, "Stand forth/' 
Then he began to ask his enemies different questions. 
Matthew says he asked, "What man shall there be among 
you, that shall have one sheep, and if it fall into a pit 
on the Sabbath-day, will he not lay hold on it, and lift 
it out ? How much then is a man better than a sheep !" 
Mark says he asked them the following questions: "Is it 
lawful to do good on the Sabbath-days, or to do evil? to 
save life or to kill?" Xow, all these questions were asked, 
only they are differently reported. They were only asked 
by Jesus by way of answering the hypocritical question of 
the Pharisees, and to show to those present how incon- 



A WALK WITH JESUS. Ill 

sis tent and deceitful the Pharisees were in their pretensions 
to holiness. His questions were to point them out as much 
more guilty than any one else; for they allowed and were 
continually doing worse things than those whom they ac- 
cused. They would minister on the Sabbath-day to the 
distresses of a cow or sheep, and thought it wrong for 
Jesus to minister to the distresses of a man, so much more 
important than a sheep. No wonder that they were called 
hypocrites, straining out gnats and swallowing camels. At 
any rate, when Jesus proposed his questions of sheep and 
of saving and destroying life on the Sabbath, these Satanic 
emissaries only held their peace — better, their diabolism. 

Then Jesus turned about his head, looking over the 
confounded wretches who were now exposed, silenced, and 
unable to answer or justify themselves, and grew angry 
toward them, being grieved for the hardness of their hearts. 
Then he said to the lame man, "Stretch forth thine hand." 
This man then obeyed; and this is the secret of all suc- 
cess in God's service — obedience. No man can be blessed 
of God unless he has faith and obedience. And because 
he did obey, and doubted not, his hand was restored whole, 
or as perfectly as the other. 

What a meeting was this to him! He came withered 
and painful, but returned whole and sound. He could 
never forget that day and occasion. He could never for- 
get that lovely countenance of Jesus. He could always 
hear, ringing in his ears, those majestic utterances, "Stand 
forth! Stretch forth!" and their sequences. 

But after Jesus had so mercifully healed the man and 
justified the act, yet his Pharasaic enemies were not satis- 
fied, but grew wretched, even desperate, and at once went 
out of the synagogue and formed a conspiracy with the 
Herodians to murder Jesus. 

But who were these Herodians that formed an alliance 
to destroy Jesus? The Herodians were a political party, 



112 A WALK WITH JESUS. 

and not a religions sect, as the Pharisees, Sadducees, and 
Essenes. They were the partisans of the Idumean 
dynasty, which, springing from heathenism, remained, in 
taste, inclination, barbarity, and licentiousness, heathen 
still, though from State policy they outwardly conformed 
to the Jewish ritual observances. Supported in authority 
and position solely by Eoman might, they endeavored to 
repay their benefactors by performing their part of the 
compact in leavening the Jewish nation with laxity of moral 
tone, religious indifferentism, and the policy of temporizing 
under Eoman ascendency. Hence, they vied with the Sad- 
ducees in skepticism, the Greeks in licentiousness, pandered 
to the Herods' vice and cruelty, and truckled to the Eomans. 
There can be no surprise that such a set of men would 
join the ruling class of the Jews to put a Xazarene Prophet 
to death. 



Section 7. — Jesus Eeturxs to the Sea of Galilee. 

Matt, xii, 15-21; Mark iii, 7-12. 

When Jesus cured the withered hand in a Galilean 
synagogue, and put his enemies, the Pharisees, to such an 
open shame before the people, they went about to kill him. 
And when Jesus heard of their conspiracy with the 
Herodians, he decided that he would no longer push on 
into deeper Judaism, but return in the jurisdiction of 
Herod Antipas, and he reached the Sea of Galilee. This 
return visit of Jesus was not uneventful, nor was it free 
from much public notice. Matthew tells us, "Great multi- 
tudes followed trim," and Mark says these were from 
"Galilee, Judea, Jerusalem, Idumea, and from beyond 
Jordan; also, they of Tyre and Sidon, having heard the 
great things he did." These people were suffering, many 
of them, with various maladies — some with diseases of 



A WALK WITH JESUS. 113 

various kinds, and some with demons. They, of course, 
sought many things of Jesus: some, to be healed, and some 
to hear his doctrine, as they were perishing for the truth; 
and some through force of curiosity and to accuse him. 
And Jesus did not fail, in some way, to satisfy all those 
who followed. The sick were healed of all their diseases ; 
devils were cast out; the souls of the hungry were fed; 
and Jesus did and said so many things of truth that his 
enemies had plenty to stuff and enrage them. They were 
especially displeased to see that, at a touch of the hands 
of Jesus, or of his clothes, plagues vanished and unclean 
spirits fell down before him, and said, "Thou art the Son 
of God" — the very thing his enemies denied and did not 
want said. 

Jesus charged the devils, or unclean spirits, and the 
healed people not to make him known; for to make him 
known would be but to increase his popularity, to impede 
his progress, to create a desire in the people to force him 
into secular life, and to hasten his end before his work 
should be done. He wanted to go on, for he was then 
fulfilling a prophecy uttered by Isaiah; namely, "Behold 
my Servant, whom I have chosen; my Beloved, in whom 
my soul is well pleased: I will put my Spirit upon him, 
and he shall show judgment to the Gentiles. He shall not 
strive, nor cry; neither shall any man hear his voice in 
the streets. A bruised reed shall he not break, and smoking 
flax shall he not quench, till he send forth judgment unto 
victory. And in his name shall the Gentiles trust." When 
Jesus reached the sea the crowds had become so numerous 
and pressed him so mightily that he requested his dis- 
ciples to provide him with a small ship, that he might go 
out into the water, and thus avoid the throng. Thus ends 
his return to the sea and some of his most mighty works, 
which were so numerous that they go without minute de- 
scription. 
8 



114 A WALK WIT/I JESUS. 

Section 8. — Jesus about Capernaum Eetires for 
Prayer, axd Chooses His Twelve Apostles. 

Mark iii, 13-19; Luke vi, 12-16. 

We are still in summer, and Jesus has been spending 
some few days about the sea among great crowds of people, 
who followed him hither from parts mentioned in the pre- 
vious section. 

But Jesus was now about to enter upon one of the most 
important acts of his life; namely, the ordination of his 
twelve apostles. Some of these men had been following 
Jesus already more than a year; but Matthew only about 
three months; while others had not been formally called, 
or, if so, we have no mention of it. If not formally called 
to become a part of the twelve, Jesus selected them on this 
occasion to be a part of the twelve; and he ordained them 
with the rest. Of course, all of them believed on Jesus 
thoroughly as being the Messiah, and were prepared for 
the imposed ordination and apostleship. "What they lacked 
in knowledge, there was the Savior to teach them till his 
death and ascension; and if they would go out to preach 
without the Master, some one of the older apostles could 
now accompany them as guides. 

The reason this act of ordaining men to the apostleship 
was so grave was that it had such weighty responsibility, 
and was so far-reaching. Jesus was then laying the foun- 
dation-stones of a new kingdom and spiritual government, 
whose principles are righteousness and truth and holiness 
universally observed; a government which was to be just 
and equitable in every feature, regardless of race or nation- 
ality; and a government for the world throughout the dura- 
tion of time. 

These apostles had to be selected and ordained, with 
reference to their fitness for the stupendous work to be 



A WALK WITH JESUS. 115 

begun for all time and eternity. Their fitness had to be 
natural and supernatural. The characters of this apostle- 
ship were very important. Men were needed who could 
always be depended upon to preach the gospel at any cost 
or sacrifice, and who would ever be true to their sacred 
trust — men of iron caliber and indomitable will; men to 
brave dangers and endure persecutions of all kinds for 
their Master's cause; men who, under the sword, at the 
stake, in the prison, in exile, in nakedness, in hunger and 
thirst, under good or bad report, in afflictions and bitterest 
ostracisms, would say, "None of these things move me 
from duty, successful or unsuccessful, encouraged or in 
despair." This was the kind of work Jesus was preparing 
for; and these the kind of characters needed. And the 
selection Jesus made showed great wisdom and guidance; 
for the entire band, except Judas, held up and died faith- 
ful and true. No mind but a Divine one could have made 
such a wise selection and ordained a more heroic band. 



Jesus Retires for Prayer. 

Before Jesus selected and ordained the twelve disciples 
to be his apostles, he prayed over the matter very earnestly. 
His prayer for this great work and act of his was prolonged. 
Luke says, "He went out into a mountain to pray, and con- 
tinued all night in prayer to God." This prolonged prayer 
was not in any part recorded. 0, if we had it, what wisdom 
and strength it would give us! But since we have no part 
of it, we infer that it had, surely, two things for its object; 
namely — First, that his hands might be laid only upon suit- 
able men for this apostleship; for this was the work of his 
humanity, and did not call forth supernatural wisdom any 
further than the Divine guiding hand of his Father; and 



116 A WALK WITH JESUS. 

second, that prosperity and success from the accompanying 
hand of the Father might attend their labors henceforth 
in his name. 

Jesus chose the mountain for this prayer and ordina- 
tion. This place was a fortunate location, for it took them 
to a seclusion where Jesus could pray the night away with- 
out interruption, and speak at length before the ordina- 
tion began. We do not know what range or peak of moun- 
tain this was. We are only sure it was about Capernaum. 
Luke says, "When it was day he called unto him his dis- 
ciples." This language shows that Jesus spent the night 
alone. The men who thus far had followed him had done 
so as disciples or learners; but from this memorable day 
they were to be apostles. They thenceforth were to be 
intrusted with the tidings of truth, and sent out to do 
the biddings of the Master. The first of this band, in 
order, is Simon surnamed Peter; then Andrew his brother, 
James and John, Philip and Bartholomew, Matthew and 
Thomas, James the son of Alpheus, and Simon called 
Zelotes, and Judas the brother of James, and Judas 
Iscariot. This is Luke's order. We can find here no higher 
and lower rank. The only thing said is that Jesus called 
and ordained these men; and they were all ordained — not 
excepting the traitor; but no one was placed above or below 
in rank. Hence, we learn here that the various orders of 
the ministerial ranks in the various Churches of Christen- 
dom are without Christian foundation when they lay claim 
to superior ordination. Ordinations may be to do certain 
things in any given Church, and to certain offices ; but when 
it is once applied, granting fullness of ministerial preroga- 
tives, then no higher ordination can take place. 

When the papists come in here for a higher share of 
order, and seek such for popes and cardinals in the Apostle 
Peter, they certainly do not find it. 



A WALK WITH JESUS. 117 

Section 9. — Jesus Preaches in the Mountain Plain 
oe Gennesaret near Capernaum. 

Matt, v, vi, vii, and viii, 1; Luke vi, 17-49. 

We were last with Jesus on some unnamed mountain 
near Capernaum, where he chose and ordained twelve 
disciples whom he called apostles. But Jesus is not upon 
that mountain now; at least he is not there in the same 
capacity and place; for now he is on a mountain plain 
called Gennesaret; and he is surrounded by the thousands 
who followed him from Galilee and other parts on his re- 
turn to the sea. 

These anxious thousands were still following him to 
obtain relief from burdens of many kinds. Some had va- 
rious bodily diseases, and others were possessed of devils 
and unclean spirits. Jesus was still healing and casting 
out devils. But Jesus was not only in this world to give 
men bodily ease and knowledge, but spiritual relief from 
the burdens of sin as well; so he sat upon a rise, or elevated 
spot, and began and preached the greatest sermon of all 
times, called the "Sermon on the Mount." 

This sermon was reported by both Matthew and Luke. 
But because they report quite differently, and one gives 
some things the other does not, some try to say there were 
two sermons instead of one; but there was no ground for 
such conclusion. All that was needed to harmonize the 
different reports was to remember: First, two different men 
reported it, and they were not thinking of any collusion 
at the time; and the time they wrote was quite remote from 
the time the sermon was delivered, and memory could in 
some respect fail. Second, the essentials are principally 
the same, and do not vary greater than other narrations and 
utterances of the two men. Third, the journeys and works 
of Jesus, as reported by the two men, agree in showing 
the two reports to be the same sermon. 



118 A WALK WITH JESUS. 

The sermon began as follows: Jesus decided to preach, 
and he betook himself to an elevation, to be used as a 
pulpit. It gave him prominence, and an advantage to make 
himself heard. He sat down, as most speakers and teachers 
of the East did, and first began to speak to his disciples; 
and before he had advanced in his sermon the eager thou- 
sands hung on his lips to catch the new and wholesome 
doctrine he was uttering and about to utter. Jesus knew 
just how to get the eager attention of the thousands who 
had come from every quarter, and many over great dis- 
tances, to hear him. It must not be forgotten that the 
world was in a sad state at the coming of Jesus, who came 
in the fullness of time, and to fulfill a long expectation of 
peace, restitution, and deliverance. 

Satan had ruined and cursed the world morally by sin, 
which he had wrought both into men's bodies and souls in 
the form of diseases and all kinds of demons. And the 
demons had so wrought upon men's bodies that they had 
taken control of their bodily members, driven them out 
of society, convulsed and dethroned their reason. And 
afflictions of maim, blindness, deafness, dumbness, and 
diseases of palsy, leprosy, and of all other descriptions, 
were continually preying upon poor, helpless humanity. 
Moreover, the Jewish nation was subjugated, and their only 
hope of retrieving their national independence was their 
expected Messiah. Quite every nation, at this time, was 
desperate and despondent, and in the same state of the 
Jews; for proud Eome, through her seven hundred years 
of war, had conquered all the nations; so it could be said 
to tax the world; for the Eoman empire was the world, 
and the world was the Eoman empire. Hence, it can be 
seen how these different regions and nationalities came to 
Jesus, and why they came. They wanted relief of bodily 
pain, of tormenting devils, of minds of anguish, and of 
political burdens and foes. Wherefore, to get their atten- 



A WALK WITH JESUS. 119 

tion and well instruct them, Jesus began, in his very 
first utterance, to speak of the happy man; for the word we 
translate "blessed" is more truly and classically translated 
"happy." Now, when Jesus began to talk of the happy 
man, the thousands of unhappy creatures, who were full 
of unhappy things, listened to his words with rapt attention. 

They were the more anxious to hear Jesus, because 
they looked for happiness in him, and since they had tried 
all the schools and philosophies of the world, and only 
found them vain shadows. Also, the religious instructions 
were only child-play and forceless; and Pharisaic tradi- 
tion, instead of rendering men less burdensome and happy, 
only increased their toil to observe it; and it kept their 
hearts ever under the lash of condemnation. 

Jesus, however, began to speak, not of the kind of hap- 
piness they wanted; for they were only seeking worldly 
happiness for their bodies. Jesus, it is true, spoke of this 
kind, but more. He spoke of the true happiness and the 
real joy. 

Anyway, we see Jesus began, and got attention. And 
as he preached the greatest sermon of the ages, we will 
examine it methodically. 

Verses 1-12 The Happy Classes. 

Verse 3. — Jesus said, "Happy are the poor in spirit: 
for theirs is the kingdom of heaven." 

Jesus here began to call attention, first, to the real need 
and the true need of men in order to be or become happy. 
That need is poverty of spirit. ISTo soul can get the true 
and enduring happiness who feels that he is full and wants 
nothing. God can not bestow happiness upon any man, or 
multitude, Jesus would say, if that man or people do not 
feel a need of it. But Jesus would say to them, This happi- 
ness is in the fact that the poor have the kingdom of 



120 A WALK WITH JESUS. 

heaven. 0, how amazing is grace! Here poverty becomes 
wealth — it promises a kingdom, and it is the kingdom of 
heaven. This is no failing and conquerable kingdom; for 
its King is Lord of lords and King of kings. It is not 
subject to plundering; for no thief can break through and 
steal its goods, and moth and rust can not corrupt. The 
poor in spirit get this kingdom and its treasures for 
nothing. 

" In my hand no price I bring, 
Simply to thy cross I cling." 

All its King asks is that sinful self be renounced. Is it 
not true, then, that the poor in spirit, or those who feel 
the need of godliness, are happy? 

Verse 4. — Jesus said, "Happy are they that mourn: for 
they shall be comforted." 

Here Jesus is still teaching them the spiritual prin- 
ciples, and he would urge them to mourn over their spirit- 
ual losses, of which they have so long been deprived. And 
this deprivation has robbed them of their happiness by 
driving away God, the only true Source of happiness. 
That they had sinned, and their sins separated' them from 
God, their happiness; and the only way to rid themselves 
of sin and be restored to God was to mourn the loss of 
God and break off sin by repentance. Then he assured 
them that, if they repented and mourned over their past 
losses and transgressions, God would be propitious — "they 
should be comforted." And the comfort should not be 
only promissory, but forthcoming, and truly relieving both 
mind and body, and enduring through eternal life. 

But here is another gem of joy — it is comfort. How 
many have it? How many know anything about it? It 
does not come by man; for man has it not to give. It 
does not come through wealth; for money can not buy it. 
It is not the gift of wisdom; for wisdom itself needs it. 
It is not the gift of friends; for friends are dying daily 



A WALK WITH JESUS. 121 

for it. It is not of any earthly source ; it is not to be found 
without going to God through Jesus. But will he give it? 
He says, "The Lord is nigh unto them that are of a broken 
heart; and saveth such as be of a contrite spirit." 

Verse 5. — Jesus said, "Happy are the meek: for they 
shall inherit the earth/ 7 

Jesus first spoke of the poor in spirit, and secondly, of 
those that mourn, and showed why they shall be happy. 
He now calls the attention of his hearers to the fact that 
not only are his followers to realize lives of spiritual pov- 
erty and go mourning on account of sin and spiritual losses, 
but there is a bright side to the Christian life as its re- 
ward in the present time, and that bright side of rewards 
is the enjoyment of worldly possessions that now are. Jesus 
teaches that the principles of the Christian life are to be- 
get in men the characteristic of gentleness, seasoned and 
tempered with godliness, which, b}^ virtue of its own merit, 
has and holds the earth, with all of its fullness, and deals 
it out to all obedient and faithful servants. He teaches 
that gentleness is a characteristic of grace, a dowry of 
heaven, and it has such approval of the Father in Heaven 
that he promises it the heritage of the earth. He teaches 
that gentleness is more admirable and desirable than the 
spirit of worldly heroism that taketh a city and spreads 
human blood from shore to shore. The reward of gentle- 
ness is without anguish or vile condemnation. It is an 
inheritance that giveth peace and joy. 

Jesus teaches that, while the Christian life demands 
and urges self-denial, poverty of spirit, and mourning, 
nevertheless it offers better than it takes. It takes the 
bad of earth away, and offers the good; for poverty, it 
brings wealth; for sickness, health; for confusion, peace; 
for darkness, light; and for error, the eternal truth. 

Indeed, godliness has the promise of the life that now 
is, and of that which is to come. 



122 A WALK WITH JESUS. 

The meek are the Christlike at heart. Jesus was the 
Lamb of God whose voice was not heard in the streets; 
whose hand would not break the bruised reed nor quench 
the smoking flax. "He was in the form of God, and thought 
it not robbery to be equal with God: but made himself of 
no reputation, and took upon him the form of a servant, 
and was made in the likeness of men: and being found in 
fashion as a man, he humbled himself, and became obedient 
unto death, even the death of the cross." (Phil, ii, 6-8.) 
Jesus is thus laid down as a pattern of meekness and 
humility, whose footsteps his people are to follow with this 
promise, "The}' shall inherit the earth." They shall in- 
herit it here and hereafter. They shall inherit it because 
it is their Lord and Master's. It is his by creation and 
redemption. It is his by the promise of the Father, who 
hath given him the earth and its ills as his inheritance. 
Jesus once said to Peter and others concerning this spirit 
of gentleness and its rewards, "Verily I say unto you, 
There is no man that hath left house, or brethren, or 
sisters, or father, or mother, or wife, or children, or lands, 
for my sake, and the gospel's; but he shall receive a hun- 
dred-fold now in this time, houses, and brethren, and sis- 
ters, and mothers, and children, and lands, with persecu- 
tions; and in the world to come, eternal life." 

Verse 6. — Jesus said, "Happy are they which do hunger 
and thirst after righteousness: for they shall be filled." 

Jesus, after speaking of material and bodily enjoyments 
which are promised the Christian-like characters, returned 
to the spiritual needs of the soul-hunger and thirst for 
righteousness. So important was this need of the soul- 
righteousness, that Jesus set it forth in the two words that 
name the greatest needs of the body to be looked after — 
hunger and thirst. Hunger and thirst provided for, the 
body lives and enjoys its existence; while, if unlooked for, 
the body famishes and dies. Thus Jesus emphasized this 



A WALK WITH JESUS. 123 

grace of righteousness when he put it forth as something 
to be thought of, sought, longed and thirsted for. It was 
that without which the soul can not live, but must perish. 
It was the soul's meat and drink, and as the body longs 
for drink and bread, so does and must the soul. Righteous- 
ness is meat, drink, and dress. Righteousness is the basis 
upon which it stands, the soil it must cultivate, and the 
harvest it must reap. Righteousness is of God, and the 
soul that eats and drinks it in daily imbibes and assimilates 
so much of God, and the more it grows, daily, like him. 
The man who longs after righteousness becomes stronger, 
and, eventually, develops; for the soul is not longing in 
vain; but the promise of Jesus is, "It shall be filled." To 
be filled is to be grown, and this growth partakes of the 
nature of satisfaction. This satisfaction is a grace; for 
it is the gift of God and comes only to those like him. 
This satisfaction pacifies the bosoms and throbbing hearts 
of men when the world is arrayed against them for some 
righteous action or words. "There is therefore now no 
condemnation to them which are in Christ Jesus, who walk 
not after the flesh, but after the Spirit." (Romans viii, 1.) 

The satisfaction comes because God has promised it — 
"They shall be filled." There shall be, therefore, no dis- 
appointment and looking in vain for the soul's desire of 
righteousness; for righteousness allies it with God, who 
holds and possesses all things to give. 

The soul shall be filled here and hereafter. It shall 
be filled here, for it shall learn what is that good and 
perfect will of God, and shall delight in doing it because 
it shall be filled with righteousness. It shall be filled, be- 
cause God's hand shall never tire or fail in bestowing the 
things sought, asked, and needed to make the soul fully 
conscious of a life of entire godliness. 

But the things of the present life are not sufficient in 
themselves completely to fill and satisfy the soul; so the 



124 A WALK WITH JESUS. 

things to come must take and shall take a part in this 
fullness. Thus, when the soul shall return to God, who 
gave it, and the bod}' to the dust to sleep, and Christ shall 
return to awake and reward it, then it shall enter upon 
that life of unwasting fullness. It shall reap the eternal 
weight of glory to be revealed in us. It shall be like him. 

Verse 7. — Jesus said, "Happy are the merciful: for they 
shall obtain mercy." 

Jesus here announces the very cause of his mission into 
the world and the chief foundation-stone of his spiritual 
kingdom — mercy. Had it not been for this principle of 
his heart, he never would have been found in the flesh to 
save a world of helplessly ruined sinners; and, inasmuch 
as he came through mercy to establish a kingdom of grace 
whose basis is mercy, he enjoined upon its subjects to be 
merciful, and declared that they shall, by showing mercy, 
obtain the same, first of him, and of others. No greater 
principle can be laid down than that of mercy; for it is 
the pity and sympathy of the heart which go out for the 
helpless and distressed. And a world which is full of sin 
always has its distresses, its woes, its necessities, which are, 
in some, to be looked after by others; hence, this verse 
enjoins the duty of mercy. And this law of mercy is, in 
its operations, a work for all and in which all may engage. 
If one is poor or rich, there is some duty in this wise to 
perform. The most' ignorant can show mercy as well as 
the learned, and none, of a Christian heart, is or can be 
exempt when there is a call to such a task. There will 
never come a time when mercy will not be needed in this 
life of sin. Mercy for those whose lives are to be saved 
from sin, because they can not save themselves; not from 
vice, not from error, not from ignorance of God, and in 
no respect. Mercy for the sorrowing whose hearts are 
painful, breaking, and whose eyes are moistened by the 
tears of bereavement, trials, and a thousand unspeakable 



A WALK WITH JESUS. 125 

afflictions. Mercy while hunger, and thirst, and nakedness, 
and widowhood, and orphanage, and sickness, and imprison- 
ment, and mortality, and grief, and bloodshed, and burdens, 
and disappointments, and years, and months, and days, and 
hours shall exist. And the man who shows mercy shall 
obtain mercy; wherefore, the merciful are happy. And 
every man needs to show mercy to-day; for to-morrow some 
adversity is sure to overtake him. And this adversity may 
be a huge angel that may sweep awa}^ in an hour, by the 
flames or floods, his millions or his health; his livelihood 
'or his good name; his friends or all the props of his life, 
and leave him alone, in the midst of life's billows, to perish 
and die. 

The truly happy man is he who gives hoping not to 
receive back; who gives because he has it and suffering 
humanity needs it. He is happy that he can relieve the 
suffering and succor the faint; but his happiness, also, comes 
from God as well; for he saith, "Blessed is he that con- 
sidered the poor: the Lord will deliver him in the time 
of trouble." (Ps. xli, 1.) "Also with the merciful, God 
will show himself merciful." (Ps. xviii, 25.) Indeed, the 
whole Bible teems with examples, precepts, and duties of 
mercy to be shown toward our fellow-man. 

When the Master shall come in his glory with all the 
holy angels about him, he will say, "Come, ye blessed of 
my Father, inherit the kingdom prepared for you. from 
the foundation of the world: for I was an hungered, and 
ye gave me meat: I was thirsty, and ye gave me drink: 
I was a stranger, and ye took me in: naked, and ye clothed 
me: I was sick, and ye visited me: I was in prison, and 
ye came unto me. Then shall the righteous [merciful] 
answer him, saying, Lord, when saw we thee an hungered, 
and fed thee? or thirsty, and gave thee drink? When saw 
we thee a stranger, and took thee in ? or naked, and clothed 
thee? Or when saw we thee sick, or in prison, and came 



126 A WALK WITH JE8US. 

unto thee ? And the King shall answer and say unto them, 
Verily, I say unto you, Inasmuch as ye have done it unto 
one of the least of these my brethren, ye have done it 
unto me." (Matt, xxv, 35-40.) 

Verse 8. — Jesus said, "Happy are the pure in heart: 
for they shall see God." 

Here Jesus takes up the underlying principle which is 
the very essence and characterizing feature of his king- 
dom and the burden of his doctrine. It is purity; and this 
purity is of the hearts of his people, and is to come out 
in all their faith, actions, and words. Their religion must 
be pure and unalloyed with any other religion. Jesus clings 
to the first commandment, which says, "Thou shalt have 
no other gods before or besides me/ 7 Their religion, he 
taught, was to be a service and homage to the one living 
and only true God; for, besides him, there was none other 
under heaven. He teaches, in other words, that no man 
can serve two masters; none can serve God and Mammon 
or Belial. The hour man introduces the service of any 
other god he pollutes his own soul and debases his own 
nature, thus taking away that happiness of a righteous 
service. Jesus teaches that the actions and dealings of 
his people with other people must be partaking of hearts 
of purity, and their works must be pure and just. Xo act 
of adulterated dealing will in any wise bear his approval 
or carry his smile. The only act tolerated by him will be 
that of the Golden Rule, "Do unto others as you would 
have them do unto you." Any action further than this 
loses its purity, and becomes impure. Also, man's words 
are to be in the bounds of purity, free from falsehood, 
from blasphemy, and from any force that is not becom- 
ing chastity. And all the issues of life must proceed forth 
pure, and will be pure if the heart is pure. If the heart 
is not pure, the issues of life can not be pure; for, "As a 
man thinketh in his heart, so is he." And this organ must 



A WALK WITH JESUS. 127 

be kept pure, since out of it are the issues of life. It is 
God's throne in man, and that which he asks and claims. 
And if the heart is not given him, he can not enter the 
life as its Savior and Guide. But the real happiness is 
not alone in righteous living and freedom from condemna- 
tion in dealing and speaking, but, more abundantly, in the 
fact that one shall see God. Thus it is no wonder that 
the psalmist prayed, "Create in me a clean heart, God, 
and renew a right spirit within me;" for this heart shall 
enjoy God by faith in this life, which is heaven below, 
and shall see him as he is hereafter, which is heaven above. 

The pure in heart shall see God because God delights 
in and will take up his abode with them. For them Jesus 
has prepared a place because they have followed him in 
the regeneration, and because in their hearts of purity 
they delight in his law and keep his commandments of 
righteousness. They shall see him hereafter in his bliss- 
ful abode among his saints and angels. They shall see 
him in his glory, royalty, and perfect character. They shall 
see him throughout eternity, to enjoy his love and feast 
upon his wisdom of perfect knowledge. They shall see 
him to taste his immortal life; and they shall die no more, 
nor suffer pain, sickness, nor want. They shall be full, 
and no more want nor feel the need of any good thing; 
and they will ever delight more and more in their earthly 
hearts of purity, since such shall have brought unto them 
the joys that know no end. 

Verse 9. — Jesus said, "Happy are the peacemakers: for 
they shall be called the children of God." 

Following the pure in heart, Jesus, in Christian order, 
names the peacemakers. This class shall be called the 
children of God, because peace is of God, and whosoever 
loveth peace, loveth, to a great extent, godliness. The 
kingdom of God in earth is a kingdom of peace. Its 
Founder, Jesus Christ, is the Prince of peace, and the 



128 A WALK WITH JESUS. 

first carol? of angelic voice? rang out to the Bethlehem 
shepherds. "Peace on earth, and good will toward men,'* 
at the birth and coming of Him who was to build a peace- 
ful kingdom. Peace was to characterize this Christian 
kingdom, and mark it out, by this feature, from all others. 
How disappointed were those who looked for Jesus to build 
an earthly kingdom and rule the nations by violence when 
he came to rule by the law of love in a spiritual kingdom! 
How disappointed to find that Jesus gave no countenance 
to strife and confusion, in neither individuals nor in na- 
tions! How new was his teaching, that his followers must 
be the society of peace — peace in character and disposition; 
and this peace must control their lives and help them to 
control, for good, the lives of others! He teaches that 
it devolves upon all his followers to labor that all disunion, 
discord, and variances shall cease in the earth among men, 
and to reunite all separate agencies which have been dis- 
joined by sin. This labor of making peace is to bring 
together the offending and the offended. Where there 
are enemies, they must be made friends by efforts put 
forth without reserve. The sinner must be reconciled to 
God. Every opportunity must be sought to introduce recon- 
ciliation between God and man and between man and man. 
Every form of confusion arising out of words or deeds 
must be checked, if possible, by the children of the king- 
dom. The kingdom of the Lord must spread and come 
to a consummate head by the pure agency of peace. There 
must at no time and place be used violence, the sword, 
or any other agency than that of peaceful conquest. Peace 
is the war implement of the Christian soldier, his badge 
and the dress of his order. Jesus, the Founder, came with 
the annunciation of peace and good will, and when he left 
his parting words were, "My peace I leave with you/*' But 
such as love and make peace and concord are happy, be- 
cause thev shall be called the children of God. Thev are 



A WALK WITH JESUS. 129 

very properly named; for the children who break peace 
are the children of the devil. Those who make peace are 
the servants of God, and those who do his will or service 
shall know of his doctrine, since they are his children, re- 
ceiving his confidential and Fatherly counsel. 

They shall be called the children of God because there 
is no other name to call them by, since they serve God by 
peace-making. They shall be called the children of God 
because God shall dwell in their hearts, since he has no 
other hearts to dwell in. They shall be called the children of 
God because they are angels of peace, whose mission is to 
refill the earth with harmony. They shall be called the 
children of God, not only by men in earth, but by angels 
and the hosts of heaven. And they shall be the children 
of God; for they are the called, and whom he calls he will 
assuredly glorify. 

Verse 10. — Jesus said, "Happy are they which are per- 
secuted for righteousness' sake: for theirs is the kingdom 
of heaven/' 

There is no one of the Beatitudes more paradoxical 
than this one — that the persecuted for righteousness' sake 
are happy. How can this be ? is the cry of the human 
heart in its natural and unregenerate state; but this is 
not so great a puzzle to the spiritually enlightened. Those 
who belong to Christ are partakers of his sufferings, and 
when, for righteousness' sake, they are called on to suffer, 
as imitators of their Lord, their sufferings are rather joy- 
ous, causing happiness instead of sorrow. 

They have joy, because they are able to suffer for their 
Master's sake and because they are suffering for righteous- 
ness. There is in every man's bosom an expressed or re- 
pressed joy if he is suffering for doing right and his con- 
science is void of offense. Truly, there is something cheer- 
ing in the suffering and persecution when the suffering 
is causeless, except only for speaking the truth, doing the 
9 



130 A WALK WITH JESUS. 

right thing, and sticking to a pure motive. But what 
gives most happiness to the persecuted is that they are 
suffering it for others' welfare and for the cause of Jesus. 
Hence, the cause is not theirs, and the work of persecution 
is the result of a brotherly and fellow feeling. When men 
are thus suffering, ''labor is rest and pain is sweet;"' for 
God is in them. They find that prisons prove palaces, and 
they are willing to endure sorrows of deprivation, peril, 
sword, nakedness, distresses, and whatever may come. And 
the greater the storm of trial, the happier they grow. 

But another source of Christian happiness in trial is 
that persecutions for righteousness are not unexpected; for 
Jesus said he came to bring a sword, and a man's foes 
shall be they of his own household — the daughter against 
her mother, and the daughter-in-law against her mother- 
in-law, and the son against his father. This, however, 
would grow out of some being for righteousness and others 
for unrighteousness. 

Persecutions, then, will abound while there remain both 
sin and righteousness, and not only will persecutions 
abound, but they will exist in all possible ways — persecu- 
tion to death, as recently in Armenia, in Cuba, and as is 
going on in all unchristian lands against Christian mis- 
sionaries. But not only out of Christian lands, but in 
Christian lands, where the right is arrayed against the 
wrong and the wrong against the right. How much wrong — 
who can tell? — was there in the institution of human 
slavery ? Who can tell how many suffered because they 
spoke against the infernal institution? How many John 
Browns died, and how many Lincolns, because they dared 
to lift their voices against it and express their opinions 
and fiats on paper? 

This Christian happiness comes, again, from the great 
fact that those who endure suffering wrongfully shall have 
therefor the kingdom of heaven. This kingdom is, below, 



A WALK WITH JESUS. 131 

in the reign of righteousness; and above, in the fullness 
of that joy which comes as a fruit of righteous labor. The 
righteous shall have and own the kingdom below; for their 
Lord has promised it to them, and he is going on ahead 
of them in battle to conquer their opposers and gain the 
victory for his soldiers. He goes ahead, saying to his peo- 
ple, "Fear not, little flock, it is your Father's good pleasure 
to give you the kingdom." Hence, the expectation of a 
kingdom here and hereafter is a constant impetus to work 
on and a source that gives happiness unspeakable and full 
of glory. Under such inspiration, there is no wonder that 
Paul could write of imprisonment, peril, nakedness, hunger, 
thirst, and death as light afflictions which are but for a 
moment. 

Verse 11. — "Happy are ye, when men shall revile you, 
and shall say all manner of evil against you falsely, for 
my sake/' 

This Beatitude is really an elaboration of the one of 
the previous verse. Then Jesus spoke of persecution in 
general, for righteousness' sake. Now he speaks of perse- 
cutions and other attendant evils for his sake. Jesus 
teaches, then, that persecutions will meet, first, the right- 
eousness which he came to establish, and those who fol- 
low his tread will be the objects of it. Since, then, they 
have this much fixed in their minds, he adds, "Blessed 
are ye when men shall revile you, and persecute you, and 
shall say all manner of evil against you falsely, for my 
sake." Here we have their trial specified: first, revilings, 
or the contemptuous and opprobrious language which their 
enemies would use to reproach them; second, persecution, 
as above; and third, all manner of evil communications of 
a false nature. Then Jesus closes these Beatitudes, and 
especially the last two, with a grand injunction. He says, 
"Rejoice and be exceeding glad." Then he tells his reason 
for such an injunction. It is that they had a great reward 



L32 A WALK 117 77/ JESUS. 

in heaven. He then calls attention to the fact that suffer- 
ing should not be new to them, as though some strange 
thing had happened; for they knew, or might know, that 
the prophets, for righteousness' sake, were persecuted be- 
fore them. 

Verses 3-16. His Disciples are Salt and Lights. 

Jesus now calls the attention of his disciples, by use 
of figurative language, to their spiritual duties. He, shortly 
before this, had called them fishers of men; now he calls 
them the salt of the earth and the light of the world. 
This language, in familiar speech, is to suggest to them 
their duty and work in the world. He has spoken of the 
happy classes; but these were all to become so by certain 
spiritual principles; yet these principles were to be incul- 
cated by those who had learned of him. This was to be 
their work. Jesus taught his disciples, whom he had or- 
dained, and all who believe on his name, that they must 
act, in the earth and in the world, as its salt and light. 
They were familiar with the use and beneficence of salt. 
The} r knew it was used to purify, to preserve, to aid in 
digesting, and to season their food. Then Jesus would 
say, This is your duty to the whole earth, which is foul 
with sin, its ruin; which is corrupt and decaying through 
wickedness, and can only be restored and made virtuous 
through your saving influence of grace. Jesus then called 
attention to the kinds of salt; namely, the savory and the 
insipid. He says the latter is good for nothing but to be 
cast out and to be trodden under foot of men. By this 
language he would urge his disciples and followers to be 
true to God, pure of heart, true to duty, and never let 
their Christian characters grow useless and their useful- 
aess be gainsaid by the worldly-minded, because the mo- 
ment they gave the world a chance to speak against their 
faith and devotion to duty, or any shortcomings in labor 



A WALK WITH JESUS. 133 

or misconduct as teachers or workers of righteousness, 
then it would be impossible to win the world to the Chris- 
tian cause; for they will be as salt without its savor. 

But Jesus advances with another figure, and says, "Ye 
are the light of the world." Let it be noted that the earth 
and world are both named — the one to be saved, the other 
enlightened. These disciples and all the people of God 
were to do more than preserve the earth through their 
Christian influence. They were and are to instruct and 
teach till every man, from the least to the greatest, shall 
know the Lord. Their knowledge of Jesus and his revealed 
will is to cause men to see as by the sun of day or the light 
of night. Jesus teaches that, if they were proper teachers 
and exemplars, they would be as conspicuous for spiritual 
'knowledge as the city of a hill, which it is impossible to 
hide because on the hill. They would be required to keep 
their Christian doctrine and religious lives conspicuous, be- 
cause these were like the candle out from under the bushel 
and giving light unto all in the room. Then Jesus urges 
an impressive injunction, that they let their lights shine, 
and that, not as the candle under a bushel, which can not 
be seen, though it burns, but so shine that men may see 
their good works. It is, then, not enough to have good 
works, Jesus teaches ; but they must be seen, and if the good 
works are seen by men, then God in heaven will be glorified. 

Verses 17-20. Erroneous Opinions of Jesus. 

There were, in the multitudes who followed Jesus and 
listened to his doctrines and this very sermon, those who 
got the idea that he was in the world to annul all legal 
restraints and moral forces. This was the libertine class, 
who stood ready to welcome such a course, and they were 
urged on by the traditionary Pharisees, that Jesus might 
appear an abrogator of law, and they might successfully 
oppose him. 



134 .1 WALK WITH JESUS. 

In his delivery such a course ma) r have been suggested 
to Jesus by some of the libertine class; or, Jesus may have 
heard these opinions of him whispered by some of his dis- 
ciples, who also needed to be set right in this regard; or, 
it may be, Jesus read such thoughts in their hearts, and 
he hastens, in his third point, to correct such error. He 
says, to set himself right in this matter, "Think not that 
I am come to destroy the law, or the prophets: I am not 
come to destroy, but to fulfill." By this language Jesus 
takes away the basis for every vain hope of the libertine. 
He declares he came, not to destroy the law and prophets, 
but rather to make these more binding, even in spirit, and 
complete, as they were not, and could not be, till he came 
as their End for righteousness. 

Then he declares that the law and the prophets shall 
be fulfilled, not only in part, but in whole; not even one 
of the smallest matters shall fail till heaven and earth shall 
pass away. 

He then further shows that, not only was he come to 
fulfill the law himself, but was its Guardian, and would see 
to penalties inflicted for its violation or misinterpretation. 
He first notices the violator and false teacher, and says 
his penalty shall be the least in the kingdom of heaven. 
But this language is a mild way of saying what Jesus says 
in the twentieth verse, that such a teacher shall really not 
enter and find a place in the kingdom; for there is no place 
in God's glorious kingdom, below or above, for a violator 
of his law and a false interpreter of the Holy Scriptures. 
Then Jesus, secondly, notices that man who does honor 
and obey his Word, and teaches the same to the people. 
He says the same shall be called great in his kingdom. Such 
a one shall not only be called great by men, but by his 
Lord and the holy angels. Such a one really is great who 
is God's ambassador, and is representing the laws of the 
Author of the universe. 



A WALE WITH JESUS. 135 

Jesus further calls their attention to the fact that his 
disciples must do more than teach the letter of the law; 
this is what the hypocritical Pharisees did, and left off 
the spirit and its legal observance. So he says, "Except 
your righteousness shall exceed the righteousness of the 
scribes and Pharisees, ye shall in no case enter into the 
kingdom of heaven." 

Ancient Teachings Discussed. 
(1) Murder. (Verses 21-26.) 

Jesus claimed in his third point, that he came to fulfill 
or perfect the law; so now, in his fourth point, he takes up 
the law, discusses its ancient teachings, shows its imper- 
fections, and points out how it, in certain respects, becomes 
perfect through him. The first instance is murder. They 
had this law from Exodus xx, 13; and they (Jews) had 
added, by way of comment, "Whosoever shall kill shall be 
in danger of the judgment/' This is all they said and 
taught to be their faith. They were persuaded that any 
soul that willfully perpetrated the act of taking life mali- 
ciously stands in danger of God's abiding judgments. But 
the entire stress of their teaching in this matter was placed 
upon the act. Accordingly no man was guilty of murder 
unless blood was maliciously spilt and life taken. But Jesus 
shows them that their teaching and law were defective, 
and fell far short of murder. He shows this by pointing out 
that murder is first and fully committed in a heart of anger 
toward men, when that anger reaches intentions of death. 
This anger also exposes to God's judgments as well as the 
murderous act. Therefore the perfect law prohibits anger 
as that which rests in the bosoms of fools, and rushes them 
on into rash words, and then come the council of men, and 
finally hell-fire. Jesus further enjoins that if one brings 
an offering to God, and before offering it remembers that 
there is some wrong between him and his brother whereby 



136 A WALK WITH JESUS. 

they are unfriendly, he should leave the gift and go and 
seek, first, reconciliation, then come and offer it. Or come 
to God for service and acceptance when there is nothing 
between him and his neighbor. Jesus teaches that all dif- 
ferences must be settled in the very place where they occur. 
This will avoid a lingering cancer of thoughtful revenge, and 
stay the call for the magistrate, avoid the disgrace of the 
prison house, in which one shall be tormented to satisfy 
all demands of law. 

(2) Adultery. (Verses 27-30.) 

The second ancient doctrine mentioned by Jesus is adul- 
tery. This law is also in Exodus xx, 14, and Deuteronomy 
v, 18. This law or commandment was also misinterpreted, 
and its sin was only in the act. And for the act certain 
penalties were inflicted. But Jesus finds adultery far even 
away from the act, and in the heart already committed, if 
there is lustful desire. 

Jesus teaches that man has not only committed adultery 
when he has conveniently and successfully carried out the 
act, but when with real desire he looks upon woman. Then 
the desire is sin, as well as the act; and against the unlawful 
desire he must pray and contend. This contention and re- 
sistance must be persisted in, for the bodily lust must be 
mortified, though it be as necessary and useful as the right 
eye or right hand. Its indulgence will work sin, and when 
sin is finished it brings forth death and damnation. It is 
verily more profitable for man to enter life less the member 
of adulterous lust, than with it to enter hell-fire. But the 
same can be said of any and all the members. 

(3) Divorce. (Verses 31, 32.) 

Jesus here speaks of divorce as an ancient teaching: at 
least it is in the class, and they had this law in Deuter- 
onomy xxiv, 1. Let the reader read this law in Deuter- 



A WALK WITH JESUS. 137 

onomy through several verses, and the weakness of the 
same will be evident. Yet it was a Mosaic law by which 
the people went and reaped licentiousness through its li- 
cense. They made good and bad uses of it in its application 
to their lives. They had certainly abused its license much 
since Jesus here and elsewhere reproves them. In this 
place, however, he only refers to the law, and mentions what 
they had said by way of comment, and states his doctrine 
along by the side of theirs. They said, "Whosoever shall 
put away his wife, let him give her a writing of divorce- 
ment." This writing they taught was law, and therefore 
an absolving the real marriage, and this could be done for 
any desirable cause. But Jesus now teaches authoritatively 
and according to the original intention and law of marriage, 
and he declares that, without fornication, there is no ground 
for divorce, and that if divorce is secured for any cause 
except fornication, the man causes the woman to commit 
adultery, and the man who marries her commits the sin of 
adultery. As far then as Jesus expresses himself in words 
there is really in his teaching no ground for giving divorce 
and legal separation in Divine law, except infidelity of one 
party. This, however, is one of those passages which is 
hard to see through by men, since their hearts still demand 
divorce law, because they are hard. There is no passage 
in all the Scriptures against which men's hearts are so 
rebellious, and which they so reluctantly obey; no passage 
which they have written so much for and against, and con- 
cerning which they have so often legislated. We shall notice 
this subject again in our walk. 

(4) Oaths. (Verses 33-37.) 

The fourth in order of these ancient teachings is the 
oath. This law is variously found. (See Ex. xx, 7; Lev. 
xix, 12; Num. xxx, 2; and Deut. xxiii, 23.) The frequent 
use of the oath is brought out in the many mentions of it 



138 A WALK WITH JESUS. 

in so many different books. The people of the Jews had 
carried the use of the oath to absurd wickedness before the 
coming of Jesus; hence he calls attention to its use and mis- 
use. The Jews were accustomed to swear by many objects, 
such as heaven, Jerusalem, their own head, etc. Jesus here 
calls attention to such lax morality, and lays beside their 
law his law, which is, "Swear not at all: not by heaven; 
for that is God's throne: not by the earth; for that is God's 
footstool: not by Jerusalem; for that is the city of the 
great King [God.] Not by thy own head, since it is not 
thine to make a black or white hair." Now, in the first 
place, Jesus points out the folly of swearing by other ob- 
jects, and especially those which do not belong to the 
swearer. To swear by the objects named was to make an 
impression that the one swearing was affirming a truth, 
while it often was the opposite thing — a lie, or only an 
equivocation. Whereupon Jesus enjoins, "Swear not at 
all; but let your communication be, Yea, yea; nay, nay;" 
or let your words be, Yes and No in all affirmations. 

Jesus teaches that the much-abused oath will not make 
men more honest and upright because taken; therefore, it 
is useless. And what Jesus said ninteeen hundred years 
ago regarding the ineffectiveness of the oath, men are find- 
ing to be the truth in law, social institutions, and in all 
the relations of life. 

(5) Retaliation. (Verses 38-42.) 

The fifth in order of these ancient teachings mentioned 
by Jesus is retaliation. The Jews had this law in Exodus 
xxi, 24; Leviticus xxiv, 20; and Deuteronomy xix, 21. 

Here Jesus calls attention to their ancient teaching and 
laws, and lays down by the side of these his teaching and law 
of human relation and action. The Jewish law .might be 
called the law of vengeance, while the Christian is the law 
of love. The Jewish law required that whatever injury was 



A WALK WITH JESUS. 139 

done one, that same injury should be returned upon the 
doer, as seen above. But the Christian law begins and oper- 
ates differently. It says, "Resist not evil [or the evil per- 
son] ; but whosoever shall smite thee on thy right cheek 
turn to him the other also. And if any man will sue thee 
at the law, and take away thy coat, let him have thy cloak 
also. And whosoever shall compel thee to go a mile, go with 
him twain/' In these verses Jesus teaches sublimely, and 
as only God would or could teach. There is no humanity 
in this doctrine; it is all divinity. Jesus suffers not an iota 
of retaliation in his divine law of human action. Rather, 
he begins by saying, "Resist not evil ;" that is, do n't start to 
stand up to oppose it; do n't enter any contest with it or its 
source. But whosoever smites thy right cheek, or some 
personal interest very dear and near, turn to him some 
other, rather than retaliate. It is better for the one suffer- 
ing to give more latitude to the persecutor to do more evil 
than to resist and become equally as bad as the offender. 
The followers of Jesus must always act to be void of offense, 
and to exceed the worldly in righteousness; otherwise they 
fail to imitate and obey their Lord's commands. The Chris- 
tian law must pervade the entire walks of man. This law 
must operate in Church, in State, in journeying, and in all 
the social relations. And whatever is done in the house- 
hold of faith, must be done with an eye single to God and 
his glory ; it must not be done to honor self or avenge selfish 
interests; otherwise the action will be retaliatory, and con- 
demned in the sight of Jesus. 

(6) Love and Hatred. (Verses 43-48.) 

The sixth ancient teaching given by Jesus is that of 
love and hatred. This law, or teaching, is found in Lev. 
xix, 18; xxiii, 6. As above, Jesus presents here the Jewish 
law regarding love and hatred for friends and enemies. 



140 .4 WALK WITH JESUS. 

Now, the Jewish teaching was to love one's neighbor and 
hate his enemy. But the word we translate "neighbor" is, 
more properly translated, "friend." It is so used by the 
Savior when speaking of the man who fell among thieves, 
and of the actions of the priest, Levite, and Samaritan, 
and asked, "Who was his neighbor?" — that is, "friend." 
The word "neighbor," in a Jewish sense and use, meant 
only a Jew. Xo one was such, except Jews, but were ene- 
mies. But all Jews were not friends; hence the word is not 
to be used other than in an amicable sense; and to trans- 
late it "friend" meets the demands of the context. After 
Jesus sets forth their law, to love friends and hate ene- 
mies, he proclaims his law. It is, "Love your enemies," 
instead of hating them, as you have been taught. "Bless 
them that curse you," instead of returning vile maledictions. 
"Do good to them that hate you," instead of doing evil, 
as they were taught. "Pray for them that despitefully 
use you and persecute you." Then Jesus enjoins, "Do this, 
that ye may be like your Father in heaven, who sends his 
rains and sunshine upon both the just and the unjust." 

Then he urges his followers to excel in righteousness, 
because if they did no more than love their friends, this is 
what the tax collectors did. To show the Christian influ- 
ence, they must love beyond even the sinner who is an 
enemy. And this love and action toward mankind must 
not be superficial and only lip service, but in love and Chris- 
tian dealings. They must be perfect, as the Father is 
perfect. 

Alms-deeds. (Matthew vi, 1-4.) 

When Jesus finished correcting errors of himself and 
the ancient teachings, he had the minds of his dis- 
ciples prepared to be instructed in the further observ- 
ance of his laws. He enjoined various duties of good 
works prior to this. Now he adds how and in what spirit 



A WALK WITH JESUS. 141 

to do their several deeds. He mentions, first, their deeds 
of alms and charity. Such deeds are Christian, and ought 
to be always observed, but should not be done simply to 
be seen of men. If so, God is not glorified. The followers 
of Jesus, in doing deeds of love, must never have any hypo- 
critical feeling for self-esteem; because this is what the 
hypocrite does, and does it to be seen of men. 

Their deeds must not be made known for self-considera- 
tion to their most intimate friends. All alms-deeds simply 
for Jesus' sake shall have his approval and reward openly. 
And when deeds are clone in his spirit and for his glory, 
they have their reward from the Lord; otherwise they have 
only the perishable rewards of men. Jesus opens up here 
a remarkable feature of his new kingdom. It differs in the 
manner and spirit of alms-deeds from all other religions. 
It is humanity to do for show and worldly esteem; and, as 
all other systems of religion are man-made, they partake 
of the human disposition to do for to be seen. But Jesus 
said not, Do merciful acts, except for mercy's sake, and 
that good for the sufferer may be accomplished. that 
the world would soon learn this Christian lesson, both to 
do and to love it! The world is full of poverty, suffering, 
and distress; and this condition is not because it is impos- 
sible to be otherwise; for there is uncounted wealth in 
men's hands, there are incalculable opportunities to relieve 
the world's burdened souls and hearts; yet these lie still 
for want of the real Christian spirit to put them forth 
for love's sake and humanity's relief. 

Prayer. (Verses 5-13.) 

Jesus teaches his disciples to pray and do all their 
devotional service in the same spirit as he taught them to 
do their alms — that is, not for to be praised by men, but 
approved by their Heavenly Father. He points out the 
way of the hypocrites as loving to pray standing in public 



142 A WALK WITH JESUS. 

places, for the express purpose of catching men's eyes, that 
men may speak of their piety; and this men do, for such 
prayers have their reward of men who only speak of re- 
ligious piety, but do not know anything of the heart as 
to its intentions or how far it goes up to God. But the 
law of Jesus is to enter the closet, both of a secret place 
or in the secret meditations of the heart, and lift up the 
words and wishes of the heart to God only. Thus pray 
to the Father secretly and in secret for all needed help, 
and pour out all confession and acknowledgment of sin; 
and the Father of mercy, in secret, shall reward his people 
openly. 

The second injunction of Jesus is to avoid vain or use- 
less repetitions in prayer. This is what the heathens do, 
thinking that the many and repeated petitions will bring 
to them the ear of their gods. But his people shall be heard 
through the single petition; for their God is living and 
wise, and understands their wants, and knows their needs 
before they express them to him. And because he is so 
benevolent and kind, he is ever waiting and willing to give 
them what is needed. 

But it is not enough for Jesus only to point out the 
manner of the hypocrites and heathen in religious serv- 
ice, but, as he disapproves their manner and minds of 
prayer, he must give his people a prayer, or at least a 
model. And this he does. This prayer, which follows here, 
known as the Lord's Prayer, is good enough for any devo- 
tion, private or public, but was not given to be the only 
prayer of his people, but rather as a model. Jesus had just 
ended his criticisms of the heathen prayers as containing 
many repetitions ; so his prayer must remedy that defect, and, 
at the same time, cover all human need. But does it do 
this? We answer, Yes. There is no needed grace unasked 
and no wickedness unconfessed and its pardon unsought. 



A WALK WITH JESUS. 143 

Its brevity is evident, and also its freedom from repetition. 
Let us examine it: (1) "Our Father which art in heaven." 
Here we have address and acknowledgment, first, that 
God is our Heavenly Father, and hence all his children are 
brethren; second, that he is in heaven, as his abode, but 
he is also in earth and everywhere. 

(2) "Hallowed be thy name/' - This petition would ask 
that God's name be sanctified, consecrated, and reverenced. 
It recognizes the commandment, "Thou shalt not take the 
name of the Lord thy God in vain." Thus the very name 
of God, as well as his character, must be ever adored and 
guided by the lips of his people. 

(3) "Thy kingdom come." The kingdom of God is uni- 
versal righteousness in the earth, with all of its blessed 
results or fruits. Nothing less, nor more, is meant than 
the universal sway of the scepter of Jesus. It is the king- 
dom spoken of by Daniel vii, 14, and Isaiah ix, 7. 

(4) "Thy will be done in earth as it is in heaven." This 
fourth petition is didactic as well as supplicative. It opens 
up the working of the saints and angels, and points out 
that there is no disobedience in heaven among them, but 
they all do the wishes and commandments of God. This 
fact points out the character of heaven as being a holy 
place, in which there is no sin to generate the evils of earth 
which cause its inhabitants to mourn. This petition also 
points out that the God of the universe is living and per- 
sonal, and has will and laws; and it is for this will to be 
done, and these laws obeyed in earth as they are done in 
heaven, that this petition goes out. 

(5) "Give us this day our daily bread." This petition 
recognizes man's utter helplessness and dependence upon 
God for bread; for man can not feed, water, nor clothe and 
house himself. He has no rising sun, no falling and re- 
freshing dews nor rain, no power to make vegetation grow 



144 A WALK WITH JESUS. 

nor to bring into existence the flesh on which he subsists. 
As to his own body, he can not add a cubit, nor make one 
hair white or black. Hence he prays wisely to the "Giver 
of every good and perfect gift/' "Give us our daily bread 
to-day. " He acknowledges . his helplessness and poverty 
when he says, ''Give us;" for alas! he has nothing to offer 
in trade or exchange to his God. This petition, however, 
must not be thought to cover only physical needs; but it 
also embraces spiritual succor, for which man must seek, 
and is equally as helpless to give himself. 

(6) "And forgive us our debts as we forgive our debt- 
ors." This petition acknowledges sins in that it asks for- 
giveness of them. This petition owns not only sin, but sins, 
even all the debts of one's life, to be repented of. It also 
comes to God in the spirit Jesus previously commands in 
this same sermon — it comes, having forgiven its debtors 
before coming to God for his forgiveness. 

(?) "And lead us not into temptation, but deliver us from 
evil." This petition is twofold: it has a negative and a 
positive wish. "Lead us not into temptation" is its nega- 
tive wish. Here is a petition that God may not suffer one 
to be tried above his strength. Trials have always been 
beneficial to God's cause and to his people; and for this 
reason God has suffered them, and often, as in the case of 
Abraham, with his son Isaac as a sacrifice, brought them 
about himself. 

It is well, however, to note here that the word "tempta- 
tion" has nearly lost its original and proper meaning. It 
has now almost invariably a meaning which savors of sin 
and pollution, and in that sense would make God here the 
instigator to wrongdoing. But, as intimated above, the 
proper meaning is "trial," "test," etc.; for James i, 13, says, 
"Let no man say, when he is tempted, I am tempted of 
God; for God can not be tempted with evil, neither tempt- 



A WALK WITH JESUS. 145 

eth he any man." Hence, if trial or test is considered as 
the proper meaning, everything harmonizes with the pure 
character of God, and the sense is made plausible. "Deliver 
us from evil" is the positive wish. It also helps out the 
meaning of the "Lead us not into temptation or trial." 
Deliver us from the sin which the trial might possibly 
bring; let it be a great or small trial. 

We now have a model prayer, or one which we may 
use itself. There certainly is no reason that this prayer 
should not be used in private or in public devotion. I can see 
but one possible objection to its daily use, and that is, its fre- 
quent use and familiarity might do away with much of the 
real fervor and enthusiasm needed in prayer. Anyway, let 
it be a model for brevity, comprehensiveness, and lack of 
vain repetitions. 

Forgiveness. (Verses 14, 15.) 

We in this division have the sequel of the Lord's teach- 
ing on the subject of prayer. He taught his disciples that 
they must get right with their fellow-men before coming 
to him for pardon; also that they must pray, "Forgive us 
our debts as we forgive our debtors." Now he teaches the 
subject of forgiveness as a solemn injunction, and he says, 
"If ye forgive men their trespasses, your Heavenly Father 
will also forgive you;" then adds, to show the necessity of 
forgiveness as a Christian duty, "If ye forgive not men their 
trespasses, neither will God forgive you." 

Jesus teaches here the real law of heaven and duty 
of man. The virtue of this Christian law is that it does 
not suffer man to be at peace with God, whom he has not 
seen, and is not in love and charity with his neighbor. How 
many are vainly deceiving themselves just here by going 
to God for pardon and grace, and at the same time they 
10 



146 A WALK WITH JESUS. 

themselves con not forgive their brother or sister. It is a 
high, inflexible Christian law, however, that such people 
will find no acceptance at a throne of grace till they them- 
selves shall rise up in the true Spirit of Jesus, and be able 
to pray free from a spirit of non-forgiveness. 

Fasting. (Verses 16-18.) 

Among the many Christian means of grace taught to 
be observed by the Lord Jesus is that of fasting. This Jesus 
himself did in the beginning of his ministry, during forty 
days and nights, and frequently after this during his life; 
and he put much stress upon the act as a strengthening 
means of grace. Somehow a full stomach is not a whole- 
some basis for special Christian strength; but self-denial of 
food must be practised as much as any other abstinence for 
strength and labor. Fasting, as taught by Jesus, is ab- 
staining from any and all food and drinks; if it does not 
reach thus far for a specified time it is not a fast. And 
the subject fasts to open up an avenue for the passage of 
the Holy Spirit into the heart with special grace and 
strength. 

Jesus enjoins fasting, though not as essential to salva- 
tion, nor as a sacrament. He also lays down his rules and 
spirit with which it is to be carried out. He guards against 
the mode of the hypocritical Pharisees, who made their 
faces sad and disfigured just to appear to men to fast. 
They only fasted to get the praise of men, and not to 
honor God nor get any special grace. But Jesus said, "When 
thou fastest, anoint thy head" — a thing the hypocrites for- 
bade; and "Wash thy face" — another act not allowed by 
the Jewish Pharisees; and they avoided any arrangement 
of toilet, to seem the more pious before men. But Jesus 
said, "Do n't put on any of this outward show to be seen 
of men; for God wants the true fast of the heart toward 
himself and for his sake." 



A WALK WITH JESUS. 147 

And with this means of grace thus carried out his chil- 
dren will grow stronger and better, and will have the out- 
ward approval of their heavenly Father. 

Treasures. (Verses 19-23.) 

Jesus, after perfecting the law of human action by his 
own law, and teaching his disciples sundry duties relative 
to man and to God, then called their minds to a right dis- 
position of their treasures. He understood that men did 
have and would have treasures of various kind that would 
greatly influence their hearts and minds. Yea, that would 
control their very being. So he warns his followers to 
get and have treasures with God, laid up in heaven. He 
entreats that they do not lay up treasures upon earth. And 
he gives his wise reasons for not laying up treasures upon 
earth: First, because in earth, moth and rust corrupt, and 
thieves break through and steal them. Second, he gives 
his reasons for laying them up in heaven; they are, that 
thieves can not there break^ through and steal them, and 
moth and rust can not corrupt them. And his third reason 
given for thus acting with our treasures is, that they con- 
trol our hearts, and lead after them our minds — "Where 
the treasures are, there is the heart also." How true is this 
statement experimentally! Men who are full of this world 
have no room for Jesus and heavenly things. Their hearts 
are full and their eyes are full. Therefore, Jesus urges 
that the eye be single, or untangled by the things both of 
earth and heaven. If the eye is upon only one object that 
is light in itself, then the whole body shall be full of light; 
but if the eye is upon an evil object, the body becomes full 
of evil or darkness; and if the professed light be darkened 
by evil influences, the darkness will be great. So it becomes 
every one to lay up treasures with God against the time of 
need and the day of judgment. Treasures with him will 



148 A WALK WITH JESUS. 

be eternal and joyous. They will not be deceptive, promis- 
ing life and giving death, promising happiness and giving 
sorrow, promising rest and giving toil. Yes, promising all 
things, and giving nothing that is abiding. 

Duplex Service. (Verses 24-34.) 

Jesus has just taught his disciples to lay up treasures 
in heaven, and to have an eye alone to them. Now he con- 
tinues on the same line of teaching, by declaring that a man 
can not serve two masters. This declaration is in human 
experience. We know that man can not obey two men at 
the same time, and give to both equal honor. Neither can 
man do more than one kind of work at a time; if he under- 
takes to do several things at once, his success to do any will 
fail. But Jesus, who deals only with the hearts and affec- 
tions of men, declares that man can not serve two masters, 
for the reason that a double service will tend to provoke 
wrath; and he will love one and hate the other. However, 
there is an explanation of the terms "love" and "hate." 
It is, that he will love one much more, and the other much 
less, and not hate in the sense that we usually accept the 
word. Now what is true in human experience with man 
and his fellows, is true in respect to God and man; that 
no man can serve God and worldliness — here called mam- 
mon. Mammon is a word which means money or its equiva- 
lent, whatever is in the form of material worth. And Jesus 
teaches that if man is wholly absorbed in the act of amass- 
ing wealth, this only can he do; he can not serve both this 
and him. 

He then comments upon his own word so that men 
might understand him. He would not have them believe 
he wished or taught them to give no attention to industry 
and frugality; rather he encouraged these; but what he 
wished to teach is, that man shall not give all his time and 
thought to worldly pursuits to get gain, which is perish- 



A WALK WITH JESUS. 149 

able. Jesus would say, let not eating and drinking and 
raiment be your only concern. Life is more important 
than these; therefore let life's interests concern you most. 
Then to show that bodily needs should not be the absorb- 
ing concern of the man, Jesus refers to the fowls of the air 
and the lilies of the field, which are improvident; yet God 
feeds and adorns them surpassingly, because they are his 
creatures; and it is evident if he thus cares for lesser life 
in timely objects, that he will do so more abundantly for 
superior man, created in his image and likeness. Then 
Jesus refers to the prescience of the Father, who is always 
on the lookout for man's bodily needs, which removes the 
necessity for so doing in man. So he urges man, as the 
wisest and best thing to do, to seek the kingdom of God 
and his righteousness; and these assure all that the body 
needs. The folly, he says, of worrying about bodily needs 
of to-morrow is adding more evils to to-day; whereas, the 
evils of to-day are as many as man can bear; then take on 
no others. 

Judgment. (Matthew vii, 1-5.) 

Jesus here admonishes his disciples to leave off judg- 
ments. But thus speaking, he certainly refers to judg- 
ments that were criminal, unjust, and harsh. He did 
not refer to a sober, just, and necessary judgment, whose 
labor is to do good. The human heart is liable to err; and 
it is equally as liable to judge others by itself. Then it is 
against that snap and harsh judgment that the erring heart 
will pass upon others for doing what it is more guilty of, 
that Jesus speaks, when he says, "Judge not." And the 
reason Jesus speaks against this judgment is, first, it is not 
justifiable; and, second, it is in turn to be used upon the 
judge. Man must ,not forget that in judging others he 
is judging himself, both among men and before God. "For 
with what judgment ye judge, ye shall be judged; and with 
what measure ye mete, it shall be measured to you again." 



150 A WALK WITH JESUS. 

Now Jesus turns and asks on this line of judging, "Why 
do you look at the splinter in your brother's eye, but con- 
sider not the beam that is in your own ever" This is unjust 
and harsh judgment thus to deal with your brother. Then 
Jesus continues^ "How wilt thou say to thy brother, Let 
me pull out the splinter out of thine eye; and behold a beam 
is in thine own eye?" Xow he teaches, "Thou hypocrite, 
first cast out the beam out of thine own eye; and then shalt 
thon see clearly to cast out the splinter out of thy 
brother's eye." 

This comment of Jesus on unjust judgment is by inter- 
rogatories which are unanswerable and very suggestive. To 
ns they say, "Be careful to not be guilty of what you harshly 
condemn in others." Bather than do this, it is better to do 
as the adulterous Pharisees did toward the woman whom 
they caught in the very act; take your feet and leave. 

The Holy Things. (Verse 6.) 

Jesus here evidently speaks especially to his apostles in 
reference to their ministerial duties. The thought may have 
been suggested by some complaint of offense taken from 
what Jesus had jnst said about judging, and showing up 
the folly of such judgment. The hypocritical Pharisees 
who ever indulged in such judgments, and set themselves 
up as guides in judgment for the people, would very natu- 
rally raise here an audible complaint and attract some at- 
tention of both the disciples and Jesus. 'But to their 
bickerings Jesus pays no attention, and thus teaches his 
disciples to take up no time in contentions with the obdu- 
rate and incorrigible classes; that is, if men will not accept 
the message of free salvation, but raise hostilities and enter 
contentions against their message, let them pass; for to do 
otherwise will be equivalent to easting that which is holy 
or is of wealth to the dogs, which will trample them under 



A WALK WITH JESUS. 151 

their feet and turn and destroy you. By no means does 
Jesus mean to say men must be let alone in their wicked- 
ness; but that there is always an abundant harvest to be 
reaped of souls who will hear. Then go to those who will 
receive the words of life and save a thousand, where one 
through persistence will go to hell. 



Askikg. (Verses 7-12.) 

Jesus here turns to all his followers, and teaches them 
a religious duty to God. That duty is to ask one's needs 
and desires. And Jesus puts this duty forth in three terms, 
Ask, seek, knock. They cover all want and necessities. 
They each have a promise of response, and the promises of 
the Son are all to be filled by the Father for the sake of the 
Son. 

But Jesus calls attention again to human kindness; he 
points out that a father who loves his son will not give 
him on request for bread a stone, or a serpent for a fish. 
This he will refuse to do, though man at his best is evil. 
Then if evil and frail man is thus kind to his heir, how 
much more kindness may we expect from God, who is in- 
finite in grace and benevolence! We may surely expect, 
when we ask, to receive; when we seek, to find; when we 
knock, for the door of his wondrous kindness to be opened, 
— that it will fly back. 

And Jesus teaches the law of universal love and equity; 
that "All things you would that man should do to you, do 
you even so to them; for this is the law and the prophets" 
summarized. This is the sequence of ask, seek, knock, and 
their comment. This law may be hard to keep, and men 
may decide that it really is impossible; but what may be 
found impossible to the human heart and hands is not with 
God, who will give all implied in ask, seek, and knock. 



152 A WALK WITH JESUS. 

The Strait Gate. (Verses 13, 14.) 
Jesus has just laid down the Golden Eule for human 
action. This difficult and just law might properly, with all 
of its requirements, be called a strait gate. Yet Jesus, who 
opens and establishes this gate, says to his followers, 
"enter" it. This is well said; for no one can be a good 
citizen, a good member of the Church, and a fit subject for 
the kingdom of God who does not enter this rule and live 
by it. It is the Christian law and rule of action which 
is to characterize and distinguish the- followers of Jesus. 
This gate is thus marked off from the wide gate and broad 
way that lead to destruction. And many enter the wide 
gate and travel the broad way because there are no re- 
strictions. But the strait gate though hard to enter, and 
the narrow way difficult to travel, yet lead into eter- 
nal life. It is far better, then, to labor now and rest here- 
after; to endure hardships now, and be free from toil here- 
after; to bear life's burdens of righteousness now, and reap 
the harvest of joyful plenitude hereafter. Let the battle 
of the Lord be fought to-day; for to-morrow will bring the 
victor's song: 

" Sure I must fight if I would reign ; 
Increase my courage Lord ; 
I '11 bear the toil, endure the pain, 
Supported by thy Word. 

Thy saints in all this glorious war 

Shall conquer, though they die ; 
They see the triumph from afar, 

By faith they bring it nigh." 

False Peophets. (Verses 15-20.) 

Jesus here calls attention to a class of false teachers 

who would appear among his followers from time to time, 

and would resist his doctrine as preached by the apostles. 

He also informs them that these teachers would rise up in 



A WALK WITH JESUS. 153 

the name of Christ, and would be clad in the habiliments 
of the other apostles ; and that so far as appearances go, they 
could not be distinguished from the true apostles, for they 
would indeed have on sheep's clothing. But inwardly these 
false teachers would be ravening wolves, or destructive 
leaders; because they would lead against the doctrine of 
Christ as left to his disciples. He warns against such teach- 
ers, so that they might be prepared for them, and that 
they might not lead astray the flock. Jesus, however, lays 
down an infallible sign respecting a true knowledge of 
them. He says, though they come in my name that they 
may get among you, and though they have on sheep's cloth- 
ing, "Ye shall know them by their fruits;" because their 
fruits will declare who they are. Their fruits will point 
them out just as the fruits of any tree or vine designate 
it. No man will look on a good tree for corrupt fruit; 
and if corrupt fruit is found, it points out certainly that 
the tree is unsound. So with false teachers; though they 
have on sheep's clothing and act in the garb of the minister 
of Christ, yet if their doctrine and lives are not in accord 
it pays to pass them by, for they are false at heart ; and this 
falsity grows out in their actions and the doctrines which 
they disseminate. 

One consolation to the true minister and Christian 
teacher is, that the Lord of hosts is with him in his efforts 
to present a pure life and doctrine to the people; and that 
God has a punishable reward for all who oppose his right- 
eous efforts to preach a whole gospel. While he in the end 
will certainly be saved, every false teacher shall be cut off 
in blazing judgments, and cast into the fire of hell. 

Who Will Be Saved? (Verses 21-23.) 
Following the remarks he made in regard to false teach- 
ers and lives, Jesus here calls attention to the day of 
accounts, and allows us, thus early in his ministry and 



154 A WALK WITH JESUS, 

kingdom, to peep through to adjustment thereof, and see 
his final reckoning acts. But he first says, it is not every 
one that addresses him as Lord shall he saved. Lip service 
is much easier than heart service, which he asks and de- 
mands from a clean one; and those who only give lip service 
will never enter the kingdom. Only those who do the will 
of the Father will he admitted and allowed to pass Jesus, 
who is the Door and the Way. Jesus says himself, "Many 
will say in that day, Lord, have we not prophesied in thy 
name, and cast out devils and done many wonderful works ?" 
This will doubtless he that class of false prophets of the 
previous section; it will be all false pretenders and hypo- 
crites, who have been in the Church only in name, and not 
for Christ's sake and for the sake of doing their duty. But 
he says his response will be, "I never knew you." What an 
awful statement this is! It tells us that the evil workers 
work thus, and bear false fruit in doctrine and actions, be- 
cause they have never been converted. Christ never knew 
them, and they never knew him. They only entered the 
Church visible, and that for some worldly gratification; but 
never entered the invisible Church of the truly converted. 
The fallow grounds of their hearts were never broken up, 
and they were never born again. To this class Jesus says 
he will speak and say, "Depart from me, ye that work in- 
iquity/' Thus we see that he will drive away these people, 
saying they were workers of iniquity. Header, will you be 
in that class, to be driven away ? 

The Two Builders. (Verses 24-29.) 

Jesus, in keeping with his last statement, that none 
shall be saved in judgment but those who do the will of 
the Father, and in keeping with this entire discourse and 
inimitable sermon, points out the hearer and doer of his 
sayings, as like a wise builder; and the nonhearer and doer, 



A WALK WITH JESUS. 155 

as like a foolish builder. The one is called wise, because 
he built his house upon a rock, and the descending rain and 
coming floods and blowing winds did not move it. The other 
is called foolish, because he built his house upon the sand; 
the very thought is absurd. And when the rain fell and 
floods came and the winds blew it fell, and great and de- 
structive was the fall thereof. But Jesus would and does 
teach the importance of a wise beginning and foundation 
of the spiritual life. The foundation will be laid wellin 
every life that hears and heeds the commands of Jesus, who 
is the sure foundation-stone, elect and precious; and whoso- 
ever builds upon him will never be made ashamed by the 
foundation giving away when the rains descend and the 
floods come and the winds blow. In a spiritual sense, rain, 
floods, and winds here stand for the trials of God's people. 
All in Christ will be tried by the storms of the wicked one, 
and efforts will be made to drown them out and to blow 
them off their course toward God; but Christ, being their 
under support, as the Rock of Ages, will ever keep them 
unto the perfect day. There certainly is no surprise to one 
who reads and studies this sermon, that the people were 
astonished at his doctrine; for it is so sublime, so divine, 
so infinitely surpassing everything ever heard from human 
lips. The patriarchs' and prophets' sayings and utterances 
are here made perfect and plain. The tradition and formal 
teachings of the Pharisees appear here only as childish 
jargon; and what Jesus has said sounds truthful, weighty, 
and authoritative to the people. Never could the people 
cease thinking of and commenting upon this sermon. It 
made profound impressions. It won many disciples, and 
caused the people to follow the same great Teacher down 
the mountain. 



156 A WALK WITH JESUS. 

Section" 10. — Jesus Heals the Centurion's Servant 
at Capernaum. 

Matt, viii, 5-13; Luke vii, 1-10. 

The great Sermon on the Mount has been preached in 
the summer season of this present year; and then Jesus 
returned from the plain of Gennesaret to Capernaum, being 
followed by the multitude. It does seem now that he 
would seek needed rest; but there was no rest for the great 
Benefactor. As soon as he enters the city a Roman officer 
wishes his help. This man is not known by name; but he 
was a centurion, or ruler of at least one hundred men. 
And being in rank, he owned or at least employed servants 
to go, come, and do his biddings. Among his servants was 
one who had won the esteem and love of his master, the 
centurion. This valuable servant was sick, and Luke says 
that he was very dear to his master. It happened that just 
about this time the disease of the servant changed for the 
worse; and having, without doubt, preyed upon his body 
some time, it now brought on such paroxysms as caused 
the centurion to fear he would die. This disease was palsy; 
and for its relief the centurion tried every human remedy, 
but to no good result. So the centurion went to the promi- 
nent Jews of the city, and requested that they would go to 
Jesus, one of their own race, and entreat him to heal his 
servant. This officer did this to make sure of the Savior's 
sympathy; for he entreating and believing, and they like- 
wise in his behalf, there could be no doubt of the Master's 
sympathy. This centurion could also well afford to go to 
the Jews., for he had won their hearts of love and esteem 
by building them of Capernaum a synagogue, and this out 
of his own means, when the Jews could not, on account of 
their fewness and poverty, build it themselves. So the 
prominent Jews readily went to call on Jesus in behalf of 






A WALK WITH JESUS. 157 

the centurion's servant. And the first thing they stated, 
without waiting for Jesus to make any remarks, was, "This 
centurion, who asks this much of your kindness, is worthy/' 
Then, to call out the sympathy of Jesus, they said, "He 
loveth our nation and hath built us a synagogue." Jesus 
certainly felt like approving this kindness toward his 
Father's name and his race; but he did not need this to 
draw out his big heart of sympathy and hand of pitying help. 
He was ever willing to help, not only the Jews, but even this 
bloody Roman centurion, if he can only believe. So at once 
"Jesus went with them/' and he went to do them good. 
He never went in vain; but both willing and able to save. 
But as Jesus was on his way to the house of the cen- 
turion and not far away, but perhaps in sight, he was met 
by some friends of the centurion, whom he had sent to 
bear a message to Jesus. The message w T as: "Sir, trouble 
not thyself to come further: for I am not worthy that thou 
shouldest enter under my roof: wherefore neither thought 
I myself worthy to come unto thee; but say in a word, and 
my servant shall be healed. For I also am a man set under 
authority, having under me soldiers, and I say unto one, 
Go, and he goeth; and to another, Come, and he cometh; 
and to my servant, Do this, and he doeth it." Here we have 
a most remarkable message from a very eminent man of 
great faith in the Lord Jesus. We have no way of knowing 
how this pagan Roman officer acquired such faith in Jesus 
Christ. We are left to only infer. And we suggest, first, 
that this officer had received much knowledge of Jesus by 
word of many who spoke of his mighty works in and out 
of the city. Second, that he had seen many of the marvel- 
ous works of Jesus; probably he had seen the nobleman's 
son whom Jesus healed in the same city while he still sat 
in Cana; for this nobleman was also a Roman. Third, the 
general reputation of Jesus had much to do with generating 



158 A WALK WITH JESUS. 

a saving faith in this man. Anyway, he did have a great 
and saving faith in the Prophet of Nazareth. He had a 
remarkable faith, because upon it Jesus acted, and at the 
same time commended it. The centurion beautifully ex- 
pressed his faith in terms of his official duties. He acknowl- 
edged, first, that he was a subject, with Eoman officials over 
him whom he obeyed. Then he remarked, on the other 
hand, I have soldiers and servants under me who go and 
come and act at my word. By this language he would say 
to Jesus, "I believe that nature is in your hands, and that 
diseases can not linger when you order out. These must and 
do obey you as my soldiers and servants do me." This lan- 
guage, in a Eoman officer, led Jesus to marvel. Then Jesus 
turned his face toward the people, and said, "I have not 
found so great faith, no, not in Israel, or among my own 
people." 

This faith did not go unrewarded, but reaped a joyous 
and desirable fruit. The servant, by the very will and secret 
ordering of Jesus there in the street, was treated of that 
paralysis which hitherto had brought the man to face 
death. So those sent to bear the message to Jesus returned 
to the house of the officer, and found the servant well. We 
hear no more of this centurion; but we must believe that 
he never more had any questions as to Jesus being the 
great Prophet of a Superior Being. One thing more Jesus 
said should not go unnoticed. He said in reference to this 
faith: "Many shall come from the east and west, and shall 
sit down with Abraham, and Isaac, and Jacob in the king- 
dom of God. But the children of the kingdom shall be cast 
out into outer darkness; there shall be weeping and gnash- 
ing of teeth." How true are these words even to-day! 
Many who live in gospel privileges will not use them; and 
many who are vile of life and works will repent and pass 
into heaven ahead of the favored of God. 



A WALK WITH JESUS. 159 

Section 11. — Jesus Raises the Widow's Son at Nain. 

Luke vii, 11-17. 

We now follow Jesus in his eleventh move of the second 
year out of Capernaum to Rain. This trip was entered 
upon the day following the healing of the centurion's serv- 
ant. It is late summer-time, and the journey between the 
two places was not great. Nain lies southwest from Caper- 
naum, and about two miles from Mount Tabor and near to 
Endor. This trip of Jesus was attended by his disciples, 
and is in some respects a very interesting tour, for some 
striking occurrences happened, as we shall see, before Jesus 
went back home to Capernaum. The most interesting event 
of this journey is the act of raising the widow's son to life. 
Of course, Jesus had before this done many wonderful 
works; but we have no instance of him actually ushering in 
the resurrection powers prior to now. This miracle is re- 
markable for bringing out the human nature of Christ, as 
well as his Divine. We truly see in the tender sympathy 
shown a lone widow woman by raising her only son, her sole 
dependence for life and comfort, the true humanity of Jesus 
blended with his Divinity. But let us look at the occur- 
rence. Jesus, with his disciples, was going into the city of 
Nain. The city, as most Eastern cities, was fortified by a 
wall and entered through gates. Jesus was near to one of 
the gates; and as he came he met a funeral procession. It 
was attended by its mourners and dirges. These mourners 
and obsequies were largely attended by citizens. The chief 
mourner was a woman who some time before now had fol- 
lowed her husband out of the same gate and along the same 
path to the cemetery, whither they were now going to lay 
her only son. The grief of this poor woman was intense. 
She in all probability had no other children; she certainly 
had no other son. She had not a great while before lost 
her husband. She now loses her only son left by the father, 



100 A WALK WITH JESUS. 

and he dies in young manhood, just when he becomes mature 
enough in age and judgment to be of service to her. Her 
heart was so sorrowful and mental pains so sharp, that no 
earthly comfort could relieve her. Jesus sees her in this 
condition; he sees her broken heart and sorrow-riven mind; 
he realizes that she is helpless; and hearing her groans and 
pitiful lamentations, he is moved with compassion toward 
her. He steps up to her side and says in tenderest accents; 
yea, speaks as no other friend had spoken or could speak, 
"Weep not." This was enough. These two words were 
sufficient. They were a guaranty of comfort and restoration 
of that dead child. But note how Jesus gives comfort to 
distressed hearts before he interferes with other matters. 
The bo} r was dead, and his spirit was in the spirit land; and 
these Jesus let rest, momentarily, to relieve widowhood and 
suffering. "He is a present help in the time of trouble/' 
When he had comforted the widowed mother in their slow 
passage to the tomb (for Jesus had never in all the while 
stopped the procession, but rather joined it for a distance), 
"he then came and touched the bier/' The bier was a kind 
of wood frame used to carry dead bodies upon, in the hands 
of men, to the tombs. When Jesus touched the bier the 
bearers stood still. Then Jesus said to the corpse, "Young 
man, I say unto thee, Arise." This voice of the Divine Son 
was powerful and leud enough to reach the spirit land, and 
call back that soul which had entered upon its eternal state. 
This is a fact, because "he that was dead sat up, and began 
to speak." There was no question about his having been 
dead; for time had solved that problem, and they were on 
their way to the tomb for interment. There also was no 
question about his resurrection; for he sat up, he talked, 
he got up, and Jesus, his Resurrector, delivered him to his 
widowed mother. So the great work of miraculous power 
is now over. But what more about this resurrection — this 
first coming through Jesus from the dead? First, we note 



A WALK WITH JESUS. 161 

it had effects: fear came upon all that funeral procession. 
This was reverential awe; it led the people to glorify God 
and say, "A great Prophet is risen among us; and, That God 
has visited his people." 

This miracle gave new wings to the already great fame 
of Jesus, and carried it throughout all Judea, and through- 
out all the region round about. 

" What a Friend we have in Jesus, 
All our sins and grief to bear !'• 

Section" A. — Jesus Still in Galilee and John the 

Baptist Sends His Disciples to Jesus. Jesus's 

Testimony. 

Matt, ii, 2-19; Luke vii, 18-35. 

We call our section here A, because we do not agree 
with those who make Jesus's return at this juncture to Caper- 
naum from Nain to receive the disciples of John. We have 
only two reporters here, Matthew and Luke; and Matthew 
is so careless in his chronology, that we must rely for the 
most part upon Luke. While we hold that Jesus is still in 
Galilee, where he receives John's messengers and testifies 
of him, we have no knowledge of what particular place 
he is in. He may be still in Nain when they come; if not 
there, doubtless in some unknown town of Galilee, according 
to Luke. 

The spreading fame of Jesus came to John the Baptist, 
who was in the spring of this year, A. D. 28, cast into the 
Macherus prison by Herod Antipas and his adulterous wife, 
whom he had treacherously won from the hand of his brother 
Philip. This fame of Jesus was carried to the prisoner 
by his disciples. They told John what they had heard and 
seen of Jesus; but especially of his actually raising the dead 
at Nairn They told John this, first, as a matter of news; 
and, secondly, by way of asking indirectly, If this man can 
11 



162 A WALK WITH JESUS. 

do every good thing and all mysterious things, why is it thai 
he does not do something for you, his baptizer and herald? 
This question we only infer, but some such question was 
certainly asked John, and was agitating his mind. And 
we know this from two sources. First, John, in prison, 
called two of his disciples; second, he sent them to Jesus 
to ask, "Art thou he that should come? or look we for 
another?'* So they brought this self-same message to Jesus. 
Xow this message shows that John had grown despondent, 
and was weakening in his faith. This, too, was natural; 
for he had been for several months a prisoner, and had re- 
ceived no visit, word, nor any act of power or intercession 
at all from Jesus, whom he had placed on every occasion 
before him. On the other hand, when he was arrested, Jesus 
went away entirely out of that region, apparently as one 
friend deserting another in the time of trouble. From a 
human point of view Jesus seems blameworthy. John in 
his human weakness asked him, "Are you the expected 
promised Messiah, or do you order us, as an honest man, to 
look for another? one who will stand by his followers who 
have stood up and honored him even in danger ?" Anyway, 
John did not entirely lose heart, but held to the ray of hope 
and to the frame of Divine manifestations given him con- 
cerning Jesus. He held on, anxiously awaiting the response 
of Jesus. 

But now, before we take up this response we must look 
more into the actions of Jesus respecting John's trouble. 
First, the object of Jesus in leaving Judea and the neigh- 
borhood of John's imprisonment was to go on with his own 
important work, which was then in its incipiency; and if 
Jesus should have left it off to intermeddle with civil 
affairs it would have perished or been greatly impeded, on 
account of his absence. And Jesus knew the salvation of 
the world was greater than the temporal deliverance of 



A WALK WITH JESUS. 163 

John. Secondly, Jesus knew he had inveterate enemies 
at Jerusalem and in all Judea, and that, after the incar- 
ceration of John, they would attempt to lay hands upon 
him; for they had already sought his life at Jerusalem. 
And by going away he knew he could avoid any of the 
above causes. Thirdly, the action of Jesus here is teach- 
able — that he was not in the world to interfere with earthly 
matters and civil governments, but rather to improve men 
morally and spiritually. So every gospel minister will do 
well to keep out of politics, keep the Church and State 
separate, and make the work of saving souls his only duty. 
Again, Jesus did and did not desert John. He remembered 
him at a throne of grace, and for his sake John was blessed of 
God and prepared for his coming doom. John had to de- 
crease, and Jesus increase. This he himself saw. And 
Jesus knew it was no worse for John to pass away his re- 
maining days in prison, since his work was done, and die 
as a martyr, than for himself to be homeless and restless, 
and die a more shameful death. It is not the body Jesus 
is principally after, anyway, but the soul. He taught, 
"Fear not them that kill the body, but fear him who can 
destroy both soul and body in hell." Now for the response 
of Jesus to John through his disciples. 

This response to John's inquiry was not made direct in 
words, but in an indirect manner, and so as to remove all 
doubts from the mind of the prisoner. Jesus first replied 
through his works. This is always the best way to prove 
our sincerity and genuineness in all things. He wrought, 
right before the eyes of those messengers, many miracles, 
so they themselves might become faithful witnesses, and 
thus become better messengers to meet their despondent 
master. After the miracles of Jesus, he sent the disciples 
of John away with these words, "Go and show John again 
those things which ye do hear and see: the blind receive 



164 A WALK "WITH JESUS. 

their sight, and the lame walk; the lepers are cleansed, and 
the deaf hear; the dead are raised up, and the poor have 
the gospel preached to them: and blessed is he, whosoever 
shall not he offended in me." This answer, given thus 
to John, was far better and stronger that it would have 
been for Jesus to have said, "Yes, tell John I am verily 
the One who should come." The step Jesus took was 
convincing testimony to his Messiahship to both John and 
his disciples. We never hear of John or his disciples be- 
ing despondent any more, and if John's mind were enlight- 
ened by miraculous powers, declaring Jesus the true Mes- 
siah, and if his heart were established in this faith, that 
was all Jesus wished and sought to do, and this he did do. 

When the messengers of John were gone, Jesus began 
to speak of John by way of testimony, and we shall note, 
from the testimo^, that Jesus held John in very high es- 
teem. He began to testify by asking such- questions as would 
enhance the moral worth of the man. He asked: "What 
went ye out into the wilderness for to see ? A reed shaken 
with the wind?" No, he means to say, John was no syco- 
phant nor person of such levity that any wind of opinion 
could drive him about as a reed. But he was righteous, 
of an iron will, and outspoken against wrong, even in the 
king. 

They went not to see a delicately-appareled courtier who 
was under tutors and governors. They went to see a prophet 
of God; yea, and much more than a prophet. And he was 
much more because he had seen Him whom "prophets and 
kings desired long, but died without the sight." He had 
more perfect knowledge of him as the Messiah. He could 
better understand the promised kingdom which was to fill 
the whole earth. John was the messenger spoken of by 
Mai. iii, 1, who should prepare the way of the Lord. Yet, 
with all of his greatness in Messianic knowledge, he was 
less than the least in the kingdom of God; that is, his 



A WALK WITH JESUS. 165 

knowledge of Jesus and his kingdom, as they stand fully 
revealed, is less than that of the most illiterate gospel 
minister. 

Then Jesus testified that all the people, including the 
publicans, justified God for punishing sin, when repentance 
was preached by John, and the people repented not. These 
also accepted John's baptism; but the Pharisees and lawyers 
rejected the counsel of God, and were not baptized unto 
repentance. 

Section B. — Jesus Still in Galilee. Is Anointed by 
a Woman in Stmon's House. He Discourses. 

Luke vii, 36-50. 

The anointing, feast, and discourse mentioned here, ac- 
cording to Luke, our only reporter, took place somewhere 
in Galilee. But this anointing must not be confounded 
with the one at Bethany, mentioned by Matt, xxvi, 6, Mark 
xiv, 3, and John xi, 2. 

Jesus, wherever he was at this time, was invited by a 
Pharisee to. dine. So Jesus went, and, as usual, took his 
seat at the table. Just at this time a woman, noted for 
bad character (what we would call a street-walker or pros- 
titute), seeing Jesus sitting, and knowing who he was, walked 
into the room, and brought an alabaster box of ointment 
with which to anoint his feet. We do not know who this 
woman was, her name, nor anything else. It has been sup- 
posed, and even said, by many, that it was Mary Magda- 
lene; but there is no really good reason for such supposition 
and assertion. This supposition grew from two sources; 
namely, first, that Jesus was at this time near Capernaum 
and Magdala, the home of this Mary, and that this con- 
venience brought her into the presence of Jesus. Second, 
because it is written that Jesus cast seven devils out of 
this Mary. But neither one of these reasons is sufficient 
to positively declare that this woman was Mary Mag- 



166 A WALK WITH JESTS. 

dalene. On the other hand, the distance we are from Mag- 
dala and Capernaum, and the lifetime character of Magda- 
lene with Jesus, go to tell us loudly that in all probability 
this was not Mary Magdalene; for she would have hardly 
been so far from home at this time and so bold among 
strangers. And she was always the most leading of the 
female disciples, the most intimate friend of Jesus to the 
last, and she was always found in the association of the 
best women who followed Jesus, all of which point out that 
she was not of bad character; but the woman here was. 

However it was, this woman was very penitent, and 
anxious to become saved. She was not ashamed; but stood 
behind Jesus and at his feet as he reclined at the table, 
and wept till her tears washed his feet. Then with her 
flowing hair she wiped them, and kissed, and anointed 
them with the precious ointment. 

Then the Pharisee who invited Jesus, as usual, began 
to murmur; but this he did inwardly. He said, "If this 
man were a prophet, he would have known who and what 
manner of woman this is that toucheth him: for she is 
a sinner." We must credit Jesus for this inward thinking 
of the Pharisee; for if he had not brought it to light, we 
would not have it. Jesus brought it to light as follows : He 
said, "Simon, I have somewhat to say unto thee. There 
was a certain creditor which had two debtors: the one 
owed five hundred pence, and the other fifty. And when 
they had nothing to pay, he frankly forgave them both. 
Tell me, therefore, which of them will love him most?'' 
Xow Simon answers, "I suppose that he to whom he for- 
gave most." Jesus replied, "Thou hast rightly judged." 
Then Jesus turned to the woman, and said unto the 
Pharisee: "Seest thou this woman? I entered into thine 
house, thou gavest me no water for my feet: but she hath 
washed my feet with tears, and wiped them with the hairs 
of her head. Thou gavest me no kiss: but this woman, 



A WALK WITH JESUS. 167 

since the time I came in, hath not ceased to kiss my feet. 
My head with oil thou dist not anoint: but this woman 
hath anointed my feet with ointment. Wherefore, I say 
unto thee, Her sins, which are many, are forgiven; for she 
loved much: but to whom little is forgiven, the same loveth 
little/' Then Jesus turned to the poor, penitent sinner, 
in her weeping and mourning under sin and the accusing 
conscience, and said, "Thy sins are forgiven." 

Other Pharisees, doubtless, who were invited, began also 
to say inwardly, "Who is this that forgiveth sins also?" 
This questioning was not sincere, but rather in ridicule. 
But for the comfort of the woman, Jesus again spoke, and 
said, Never mind any hinting jeers or doubtings, "thy faith 
hath saved thee: go in peace." 

This beautiful and affecting passage is so true to point 
out Christianity and humanity. Jesus shows here a smil- 
ing face and a tender, sympathetic, and forgiving spirit, 
while man sets himself up in frowns upon sin, criticises, 
repels, and would show no mercy to them not half so bad 
as he is himself. 

Jesus had said, however, many publicans and harlots 
would "come from the east and west and sit down with 
Abraham, Isaac, and Jacob in the kingdom of God. But 
the children of the kingdom shall be cast out into outer 
darkness: there shall be weeping and gnashing of teeth." 
(Matt, viii, 11, 12.) This prophecy is fulfilled here in this 
poor harlot, who, repenting truly, gets forgiveness, while 
the self-righteous Pharisees go on, in their blindness and 
sin, to hell, unforgiven. 

Section C. — Jesus Pkeaches in Galilee. 

Luke viii, 1-3. 

We now notice Jesus giving special attention to pro- 
claiming the glad tidings of repentance and remission of 
sins. He is en route, and visiting the cities and villages 



168 A WALK WITH JESUS. 

of Galilee. He is attended by his disciples, and not only 
so, but by certain women whom he had healed of infirmities, 
of evil spirits, and those out of whom he had cast devils. 
Also, there were women of rank, such as Joanna, the wife 
of Chusa, Herod's steward, and Susanna, and many others. 
These women ministered unto Jesus of their substance, 
and cared for his temporal necessities. This is the first 
account of women disciples attending him, and these were 
principally up from about Capernaum, and, most probably, 
were at some city or town not far distant, to which Jesus 
had come preaching; for Jesus was then preaching on his 
way back to Capernaum. These women would gladly join 
this holy company of Jesus and the twelve at any lime, 
when convenient and near, that they might hear Jesus 
and join in his saving work. They were quite anxious to 
hear Jesus now; for it had been several weeks since he had 
been about the sea. He left after the great sermon in the 
summer, and it was now in the early fall. Anyway, Jesus 
has journeyed on toward the sea, and we shall next find 
him in Capernaum, where he continued his beneficent labors. 

Section 12. — Jesus at Capernaum. He Heals a Dumb 
and Blind Man. His Discourse Subsequently. 

Matt, xii, 22-37. 

Jesus has now returned to Capernaum, his home, and 
the friends of a man, both blind and dumb and possessed 
with a devil, brought him to Jesus to be cured of these 
three great and incurable maladies — blindness, dumbness, 
and a devil. Jesus, upon their solicitation, and looking at 
the pitiable subject, was moved with compassion to act. 
This poor man had, through the effects of sin and the devil 
in him, lost one of his senses and the use of his vocal powers; 
hence, he was in a desperate condition. Jesus had had 
no patient through whom he could more certainly demon- 
strate his miraculous power to the unquestionable convic- 



A WALK WITH JESUS. 169 

tion of both friends and foes. This man's ease required, 
as it were, a miracle in a miracle. He was threefoldly im- 
paired. Jesus had to restore sight by recreating the visual 
organs; had to restore hearing by regenerating the interior 
ears; for the entire life of the parts had been exhausted; 
and then had to use, as the strong man, his powers to 
bind the devil and expel him. Jesus did all that was needed, 
and set the man up perfectly sound again. But just how 
he did it we do not know. We do n't know but that he said to 
the eyes, "Be open;" and to the ears, "Be unstopped;" 
and to the devil, "Come out of the man." If not this, he 
may have touched the man's eyes and ears, and thus re- 
stored them. But he was saved, it matters not how, and 
the people were witnesses; for they were amazed, and ques- 
tioned, "Is not this the Son of David?" This was to ask, 
Is this not the prophetic Messiah? Does he not fulfill 
all expectations of the Christ? Who but the Messiah could 
do such things as these? But there were the same old 
adversaries of Jesus, the Pharisees, who, when they heard 
such questions, and knowing that they were questions of 
the people's convictions, said, "This fellow [notice the 
epithet, "fellow," though not original, yet it appropriately 
expresses the sense] doth not cast out devils, but by Beelze- 
bub, the prince of devils." Alas, what a prejudicial, false, 
absurd, and wicked statement! What a hard devil to kill 
is prejudice! This cowardly meanness, however, they only 
spoke among themselves. They did not openly contradict 
Jesus in the crowd; for the act of healing was too con- 
vincing, and had too much sway upon the people. But 
Jesus cares nothing for a man's words to be able to read 
his thoughts. He read such thoughts in their hearts, to 
which he confoundingly replied, "Every kingdom divided 
against itself is brought to desolation; and every city or 
house divided against itself shall not stand." This was 
talk which the daily experiences of the people taught to 



170 A WALK WITH JESUS. 

be true; therefore, more convincing when Jesus reaches 
his point. Jesus continues: "And if Satan cast out Satan, 
he is divided against himself; how shall then his kingdom 
stand? And if I by Beelzebub cast out devils, by whom 
do your children cast them out? therefore, they shall be 
your judges/' Here Jesus cuts to the very quick when he 
pours his terse, logical question in regard to their chil- 
dren casting out devils. The Jewish Pharisees were like 
the Egyptians toward Moses. When this man of God worked 
real miracles, as his credentials, before Pharaoh, the 
magicians of Egypt worked, through exorcism, apparently, 
the same. So the disciples of the Pharisees had some knowl- 
edge of conjuration, and claimed thereby really to cast out- 
evil spirits. And when Jesus really did cast out devils, these 
Pharisees claimed that it was through being leagued with 
the devil. But after Jesus shows that Satan can not stand 
divided against himself, he pertinently asks them, "By 
whom or what power do your children cast them out if 
I do so by the power of the wicked one?" This is an un- 
answerable question. It is incriminating and self-murder- 
ous to them. Then Jesus goes on with his speech, "But 
if I cast out devils by the Spirit of God, then the kingdom 
of God is come unto you/' Then, as usual, to drive up 
the logical nail and rivet it, Jesus asks some questions: 
"Or else how can one enter into a strong man's house, and 
spoil his goods, except he first bind the strong man? and 
then he will spoil his house." By this question Jesus means 
to show that he is not in any league with Satan, who aided 
him to expel himself. That the league they accused him 
of was contradicted by the fact that his works were de- 
structive of the works of the devil, and, therefore, he was 
against the devil, and not for him. Then Jesus turns and 
points out the awfulness of their crime, to speak out against 
the truth of which they had every evidence before them. 
He points out their crime thus; "All manner of sin and 



A WALK WITH JESUS. 171 

blasphemy shall be forgiven unto men: but the blasphemy 
against the Holy Ghost shall not be forgiven unto men. 
And whosoever speaketh a word against the Son of man, 
it shall be forgiven him: but whosoever speaketh against 
the Holy Ghost, it shall not be forgiven him, neither in 
this world, neither in the world to come." Is not this 
terrible language ? The Pharisees had spoken wickedly and 
enviously; but their language was not half so far-reaching 
as this of Jesus relative to them. Jesus never spoke against 
them at all; yea, more, they spoke further than Jesus; they 
reached up and spoke against the Agency by which Jesus 
wrought; namely, the Holy Ghost. So Jesus acquaints 
them with the results of their folly and wickedness. He 
tells them their language against him is pardonable; but 
that against the Holy Ghost, by whom (verse 28) he cast 
out the devil, is unpardonable, both in this world and in 
that which is to come. It may be well to say a word more 
here respecting 

The Sin and Blasphemy Against the Holy Ghost. 

We do this because this is nervous language. It is a 
sin that agitates the minds of people, and so many are 
anxious to know what is this sin, and whether they can 
commit it now, etc. The space we might take can not be 
found here; so we will be very brief. The sin or blasphemy 
against the Holy Ghost is like any other sin against the 
Son of God. It is only doing or speaking against the 
agency of the Holy Ghost as against the Agency of the 
Son. The difference is in that we pass the mercy-line in 
speaking against the Holy Ghost, but do not when we speak 
against the Son. But you may ask, How may I know and 
when do I pass the mercy-line? I answer, It is when you 
have had sufficient warning against sin, and have been fully 
persuaded to accept Christ as the Man of your salvation, 
and then you ride on over his commands. 



m A WALK WITH JESUS. 

The Pharisees here had had full proofs of the Divinity 
of Jesus, and yet they resisted his words and warnings 
through stubborn obduracy, and dared to speak against the 
power of the Holy Ghost in him, by which he cast out the 
devil; therefore, they transcended the line of mercy by 
their blasphemy against him (the Holy Ghost). 

Then, again, Jesus proceeds by saying, "Either make 
the tree good, and his fruit good; or else make the tree 
corrupt, and his fruit corrupt; for the tree is known by his 
fruits." By this language he would further say, It is your 
solemn duty, Pharisees, to own that I am a good or bad 
Man; but if my Avorks are good, you must acknowledge that 
I am a good Man; for we judge the tree by its fruits. 

Then Jesus comes down upon them as if righteously 
indignant. He says, in a characteristic manner, "0 genera- 
tion of vipers, how can ye, being evil, speak good things? 
for out of the abundance of the heart the mouth speaketh. 
A good man out of the good treasure of the heart, bringeth 
forth good things: and an evil man out of the evil treasure 
bringeth forth evil things." Then he closes this line of 
thought by telling them that men shall account to God for 
all their idle words; that by men's words they shall be 
justified or condemned in the judgment-day. 

Section A. — The Pharisees and Scribes Seek a Sign. — 

(38-45.) 

Jesus is still in Capernaum; but just whether the Phari- 
sees who spoke blasphemy against the Holy Ghost above 
are the same ones who now seek a sign, and whether it is 
in the same place and in the same hour, we can not tell; 
for Matthew gives us no clue. It does seem that they are 
not the first that spoke against him; for they had seen 
the miracle of blindness and dumbness, and spoke against 
it. They, then, would hardly ask another miracle, and es- 
pecially after Jesus had so wounded their consciences by 



A WALK WITH JESUS. 173 

his accusing them of committing the unpardonable sin, and 
so winding them up in their own absurd attacks. 

However, these scribes and Pharisees sought that Jesus 
would show them a sign from heaven. This they asked to 
gratify curiosity and that they might accuse him. But 
Jesus did not use his Divine energies to gratify hypocritical 
curiosity. He only acted when thus moved by compassion, 
and when the case was hopeless for which his mercies were 
asked. So Jesus replied, characteristically, "An evil and 
adulterous generation seeketh after a sign; and there shall 
no sign be given unto it but the sign of the Prophet Jonas." 
Here is to be noted how Jesus held the house of Israel, 
and how they treated him. He held them as his Bride, 
and he sutained the relation of a faithful Husband. But 
they had not proved faithful to him by keeping his com- 
mandments, and had adulterated his Word with all manner 
of traditional observances; hence, they were appropriately 
called "an evil and adulterous generation." 

Jesus continues, "For as Jonas was three days and three 
nights in the whale's belly: so shall the Son of man be 
three days and three nights in the heart of the earth." 
It is plain that Jesus here points out his burial and resur- 
rection, which were to last not, indeed, fully three days 
and nights, but part of this time; for Jesus was buried 
late Friday, and remained in the tomb Friday night, 
Saturday, and Saturday night, and arose early Sunday morn- 
ing. But it was a Jewish custom to speak of a partial day 
as the entire day; so it is said three days. Jonah, it is most 
probable, only remained in the whale's belly for the same 
length of time; that is, about thirty-six hours. However, 
in speaking of the whale, it must not be understood to 
mean the same animal so called in our Western waters; for 
our whale does not exist in Mediterranean waters except by 
accident. It was, probably, the shark that swallowed Jonah, 
as this fish abounds in said sea, and is a great man-eater. 



174 A WALK WITH JESUS. 

Jesus continues. "The men of Nineveh shall rise up 
in judgment with this generation, and shall condemn it: 
because they repented at the preaching of Jonas; and, be- 
hold, a greater [or more] than Jonas is here. The queen 
of the south shall rise up in the judgment with this genera- 
tion, and shall condemn it : for she came from the uttermost 
parts of the earth to hear the wisdom of Solomon; and, 
behold, a greater [or more] than Solomon is here/' After 
these scathing remarks, Jesus proceeds to point out the 
true character of the house of Israel. He says, When the 
unclean spirit (the devil) is gone out of a man, he (the 
devil) walketh through dry places (hearts where the devil 
is not accepted), seeking rest (or acceptability), and findeth 
none, because the heart does not entertain him. Jesus here 
would point out that the devil had walked among the 
Gentile hearts seeking acceptability; but because of faith 
in him, and preaching the gospel of righteousness, he (the 
devil) found not the acceptability of unrighteous disbelief. 
Therefore, he saith (the devil), I will return into my house 
(the Jewish hearts) from whence I came out; and when 
he is come, he findeth it empty, swept, and garnished. That 
is to say, the house of Israel had offered to them, by the 
prophets, the law, and Jesus, everything to put them in 
polished order or righteousness. But they only used their 
opportunities of Divine knowledge to combat the Son of 
God, and thus made a house of wickedness of their hearts 
for the devil, who, returning to them as the rejectors of 
the truth, took with him seven other spirits (or in seven- 
fold power) more wicked than himself (or accustomed to 
be), and they entered in and dwelt there; (that is, Satan, 
with seven-fold determination, re-entered Jewish hearts, 
which he hardened with prejudice, and blinded their spirit- 
ual eyes so they would not see the truth). Therefore, the 
last state of that man (or the Jews) is worse than the first. 
How true it was thus said that rebellious-hearted Israel 



A WALK WITH JESUS. 1U 

is still under the bane of unbelief in the Son, is still 
holding to Pharisaic Judaism, and is well proving the 
truth of the assertion "that the last state is worse than 
the first r 

Section B. — Jesus is Interrupted by His Mother. 

Matt. 46-50; Mark iii, 31-35; Luke viii, 19-21. 

We are still at Capernaum with Jesus, and as he has 
talked on with the Pharisees a great crowd has also sur- 
rounded him, till they were unpleasantly situated. And 
in the crowd there appeared his mother and brothers, who 
expressed a desire to speak with him. So Jesus's attention 
was called by one who said, "Behold, thy mother and thy 
brethren stand without, desiring to speak with thee." This 
act of his mother and brothers was perfectly natural; yet 
Jesus shows the importance of his work by, first, not leav- 
ing it for mother and brothers; secondly, by showing that 
the Father's work is of such nature and character that it 
makes every man a brother or sister that does it. Jesus 
pointed to his disciples, and not to the sons of Mary, and 
called them his brethren, because they were doing the will 
of the Father. 

So it is to be observed that the religion of Jesus Christ 
does not only provide friends, ordinarily, but gives us even 
parents and relatives of the tenderest feeling; for "godli- 
ness is profitable unto all things, having promise of the 
life that now is and of that which is to come/' 

Section 13. — On Plain of Gennesaret Jesus Speaks 
Parables. 

Matt, xiii, 1-23; Mark iv, 1-25; Luke viii, 4-18. 

Jesus makes his thirteenth move now from Capernaum 
out upon the plain of Gennesaret, or the sea beach, where 
he delivered a discourse remarkable for parables. We must 
not forget that we are in the fall of the year, and this 
discourse follows immediately the words of the preceding 



1?6 A WALK WITH JESUS. 

chapter which Jesus had had concerning his mother, 
brethren, and those who are his parents or relatives. 

Jesus, on the beach, had such a crowd that it became 
necessary for him to enter a small boat, in which he sat, and 
the crowd stood on the shore to listen to him. Now, as he 
spoke many parables to them, I will present them numer- 
ically. 

Parable No. 1.— The Sower. (3-23.) 

Jesus said, when asked by his disciples why he used 
parabolic language, "Because it is given unto you [my dis- 
ciples] to know the mysteries of the kingdom of heaven, 
but to them [the unbelievers] it is not given/' Then Jesus 
said this mysterious knowledge of the mysteries of the king- 
dom is to be thus added to; so that those possessing its 
knowledge shall have more; and those without this knowl- 
edge, in full, shall lose what they really possess. For they 
who disbelieve, see, and yet do n't see ; and hear and do n't 
hear, neither do they understand. 

This unbelieving class, he said, fulfill the prophecy of 
Esaias, who said, "By hearing they shall hear, and shall 
not understand; and, seeing, shall see and not perceive." 
Thus it was because "their hearts were waxed gross, and 
their ears were dull of hearing, and their eyes they closed, 
lest at any time they should have seen with their eyes and 
heard with their ears and understood with their hearts, 
and been converted, and God should have healed them. 

Then Jesus pronounced a blessing upon the eyes and 
ears of his disciples, in that they were able to behold and 
hear what many prophets and righteous men had desired 
to see and hear and could not. 

So much, then, for the reason of Jesus to speak in 
parables and its results to believers, both possessively and 
intellectually. We now turn to the discussion of the par- 
ables. 



A WALK WITH JESUS. 177 

The sower went out to sow, and his seeds fell variously 
upon four specified places; namely: (1) by the wayside; 
(2) upon stony places; (3) among thorns; and (4) into 
good ground. 

Now as to results. The first were devoured by the 
birds, which even to-day attend abundantly the sowers 
of grain in the East. These seed were devoured because 
they were sown by the wayside, and fell an easy prey to 
the fowl. This sowing, then, it is to be observed, was a 
failure because there was not only no harvest, but no tillage ; 
for the grain did not germinate and grow. 

The second fell on stony places, where they had not 
much earth, hence little moisture; therefore they soon 
sprang up. But when the sun rose, they were withered by 
scorching, and died. Thus we see the seeds on stony ground 
failed to produce a harvest. It is true that they did come 
up; but that was all. They were short-lived because they 
were unrooted. 

The third fell among thorns, and with the seed, or be- 
fore, the thorns sprang up and choked the seed. For this 
reason we see a failure of the harvest, since the choking 
thorns had prevented growth ; and if there was any maturity 
of any grain, it could not be garnered. 

The fourth fell into good ground, and brought forth 
fruit — some a hundred-fold, some sixty-fold, and some 
thirty-fold. Thus we see an increasing harvest of full re- 
turns to the sower. But this harvest is the result of 
sowing into good ground. 

Now, we perhaps would never understand this parable 
were it not that Jesus himself explains it. And he explains 
it as follows: The seed by the wayside is he that heareth 
the Word of the kingdom, and understandeth it not. Then 
cometh the wicked bne, and catcheth away that which was 
sown in his heart. 
12 



178 A WALK WITH JESUS. 

The seed on stem}- places is he who heareth the Word, 
and anon, with joy, reeeiveth it; yet hath he not root in 
himself, but dureth for awhile; for when tribulation or 
persecution ariseth because of the Word, by and by he is 
offended. 

The seed among thorns is he that heareth the Word; 
and the care of this world and the deceitfulness of riches 
choke the Word, and he becometh unfruitful. 

The seed on good ground is he that heareth the Word 
and understandeth it, which also beareth fruit and bring- 
eth forth, some a hundred-fold, some sixty and some thirty. 
Thus we have the parable and its meaning, which can not 
be further denned. 

Pakable No. 2.— The Tares. (24-30.) 
Jesus also spoke another parable, as follows: "The king- 
dom of heaven is likened unto a man which sowed good 
seed in his field; but while men slept, his enemy came and 
sowed tares among the wheat, and went his way. But when 
the blade was sprung up and brought forth fruit, then 
appeared the tares also. So the servants of the householder 
came and said unto him, Sir, did'st not thou sow good seed 
in thy field? From whence, then, hath it tares ?" Then 
comes the reply of the householder. "He said unto them, 
An enemy hath done this. The servants said unto him, 
Wilt thou that we go and gather them up? But he said, 
Xay, lest while ye gather up the tares ye root up also the 
wheat with them. Let both grow together until the har- 
vest; and in the time of harvest I will say to the reapers, 
Gather ye together first the tares, and bind them in bundles 
to burn them; but gather the wheat into my barn." We 
now have the parable, with privilege to examine and apply 
it. We give the following application,* as we think it con- 
sonant with the explanation of Jesus, then append his ex- 
planation. 



A WALK WITH JESUS. 179 

The kingdom here spoken of is God's Divine government 
in the world — his Church, in which the unadulterated Word 
is preached and enforced. The sleeping refers to those 
times when the believers grow careless and lukewarm, 
but especially the ministers of the gospel. It is true that 
when the Church's activities are mostly undone, the devil 
takes advantage of the saints, and does more then to sow 
discord and raise up heresies than at any other time. It 
is then that he sows the tares of evil influences. When Sa- 
tan, the evil sower of tares, has sown his evil and Satanic 
influences of heresies and false teaching among the saints 
and in the pure Word of God, they will spring up; for 
it does seem that the spurious seeds always more readily 
come up and grow than that which is desired and whole- 
some. And the influences of the wicked one do not only 
come up, but they literally choke and destroy the good 
plants. 

We are also to see in these tares, not only false teach- 
ings, heresies, and evils of the shepherd life, but persons 
who enter the Christian fold, whose lives tell us they have 
never been really and truly converted. Their examples are 
poor, their influences are bad, and their membership is 
worthless; yet somehow they don't do quite bad enough 
to be expelled, and they are not good enough to keep in 
the fold. They really are only tares; for they were not 
planted by the Lord Jesus, and are certainly not of the 
fold. But it has always been a puzzle what to do with 
and how to deal with such persons, both in the ministerial 
ranks and in the laity. Some suggest cutting them off 
hastily, since, as decaying members, they affect the whole 
body; and yet, in spite of the erroneous in doctrine and 
example, there will always be some to think, speak, and 
act favorably toward them, and take their part. Such 
favoring the erring always leads to abruption and uproot- 
ing, not only of the bad, but also of the good. It can 



ISO A WALK WITH JESUS. 

never be questioned, at any rate, that the evils found 
in the Church are the works of the devil; but those in 
authority are cautioned to go very slowly and wisely in deal- 
ing with such, lest more harm be done the entire body 
than good be accomplished. Jesus would seem to say it 
were better to allow some errors pass and some bad influ- 
ences exist than to tear asunder therefor any whole com- 
munion. That a reckoning time draws near in every man's 
case, when his Father will separate all the rotten from 
the sound, both in doctrine and character, and will burn 
the unsound and protect the sound. 

But, taking the explanation of Jesus, it is thus: The 
sower is the Son himself, or Jesus. However, he is repre- 
sented now by the ministers of the Word. The field is 
the world. The good seed are the children of the king- 
dom, and the tares are the children of the wicked one. 
The enemy that soweth them is the devil. The harvest is 
the end of the world, and the reapers are the angels. Then 
Jesus closes by showing what shall be the final disposition 
of all characters, good and bad. 

Paeable No. 3. The Mustard-Seed. (31, 32.) 

Jesus speaks the third parable as follows : "The kingdom 
of heaven is like to a grain of mustard-seed, which a man 
took and sowed in his field, which indeed is the least of 
all seeds; but when it is grown, it is the greatest among 
herbs, and becometh a tree, so that the birds of the air 
come and lodge in the branches thereof." This parable, 
as to its truthfulness, could be and would be more highly 
appreciated in tropical countries than in the more north- 
ern climes; for in warm climates the mustard plant 
produced by the small seed, which is the smallest seed 
planted, does truly grow to almost incredible size. The 



A WALK WITH JESUS. 181 

leaves are exceedingly broad and long, and the stalk be- 
comes so very tree-like that birds build their nests in its 
branches; and men and boys can climb upon the border 
branches. Jesus says now that the kingdom of heaven 
is like this plant; but the question is, In what respect is 
it like this plant ? What does Jesus mean to teach here ? 

We notice that Jesus takes the plant of the smallest 
seed, and that plant which, though it has a small begin- 
ning, grows to enormous sizes and outstrips every other 
garden herb. He then would say the kingdom of God in 
the earth has an humble beginning, yea, a smaller begin- 
ning than any earthly kingdom; but it would grow 
and spread its branches till it would become the greatest 
of all kingdoms, and would fill the whole earth. Jesus 
did mean and say these things; but did he speak the 
truth? Is his kingdom the greatest of all? And has it 
prospects to fill the whole earth? Yes, verily, his is the 
greatest; first, because the oldest. No religious or secu- 
lar kingdom can compare with it in age; for the kingdom 
of Christ goes back, not to the Bethlehem nativity only, but 
to the first Messianic-promised seed that should bruise the 
serpent's head; yea, to the first offering for sin and groan 
for redemption. It is the greatest because the most uni- 
versal and powerful, because all others must and do look 
up to it for wholesome examples and enlightenment. As 
to its prospects, they are flattering. No kingdom to-day can 
and does think about claiming universal sway and dominion, 
except the kingdom of Christ. And, what is better still, 
because of the blessed fruits of Christianity everywhere 
leavening and lifting civilization to its highest pitch, every 
kingdom is inviting the Christian kingdom, and those that 
have it are shoving it on to those who have it not. And 
the nations most efficient, powerful, and influential are the 
nations with the Christian kingdom before them. The 



182 A WALK WITH JESUS. 

prospects are that all barriers must give way to the on- 
ward progress of this kingdom; and its triumphs will be 
sure. Christianity has so allied itself with every move 
and reform for human welfare that it has become indis- 
pensable to civil and social laws. Hence skepticism, infidel 
scoffing, and all other uprisings against it are fast being 
buried. 

Parable Xo. 4— The Leavex. (33.) 

The fourth parable is as follows: ''The kingdom of 
heaven is like unto leaven, which a woman took and hid 
in three measures of meal, till the whole was leavened." 

This parable, in mission, is to serve very much the 
same end as that of the mustard-seed. They both are 
prophetic of the successful energies of the kingdom of 
our Lord. But there are two senses in which the Chris- 
tian kingdom is like leaven: First, it is the function of 
leaven to permeate the dough by imparting thereto its 
own nature. So we are taught and see that the kingdom 
of God in the world is to enter men and fill them so full 
of itself that what is in them earthly, sensual, and devil- 
ish, must be driven out and the heart be cleansed. These 
are what we call the regenerating acts of the Holy Spirit; 
and the results are justification. And further acts are 
consecrating, and bear fruits of sanctification. 

Second, it is the function of leaven, not only to per- 
meate dough by imparting itself till the dough is wholly 
leavened, but it magnifies the bulk, and makes it light. So 
the kingdom takes hold of man, and, after cleansing the 
pollution of his tainted heart and giving him a new one, 
it removes away his burdensome sins as far as the east 
is from the west; and this gives lightness and entire free- 
dom from the yoke of bondage. Thus is the kingdom 
of heaven like leaven. 



A WALK WITH JESUS. 183 

Parable No. 5. — The Candle. 

Mark iv, 21-25. 

Matthew somehow seems to omit this parable; but it 
is given by both Mark and Luke viii, 16. In Mark, Jesus 
said, "Is a candle brought to be put under a bushel, or 
under a bed, and not to be set on a candlestick?" Then 
he comments upon these remarks, and says all hidden and 
secret things shall be made manifest. And Jesus calls 
upon all who have ears to hear what he has to say; for 
what he said was of the utmost importance. But as to the 
use of the candle: Jesus would teach his believers the im- 
portance of proper examples in themselves, as the leaders 
and teachers of a dark world of sinful ignorance. He 
had said they were the lights of the world; and he had 
exhorted them to let their lights so shine that others might 
see their good works and glorify the Father who is in 
heaven. 

Parable No. 6. — The Treasure. 

Matt, xiii, 44. 

Concerning the sixth parable, Jesus spoke thus: "The 
kingdom of God is like unto treasure hid in a field, the 
which, when a man hath found, he hideth, and for joy 
thereof goeth and selleth all that he hath, and buyeth that 
field." 

Doubtless, by this parable, Jesus means to bring out 
the intrinsic value of his spiritual kingdom. It is true, 
it had a small beginning, and its Founder was poor; yet 
it is surpassing in its enhancing values, and is worthy the 
possession of all believers whom it, in turn, enriches. It is 
also a kingdom of mysteries, and can only be comprehended 
and possessed by seeking, asking, and knocking with ear- 
nestness. It is hidden from the worldly-minded and only 
revealed unto babes. It is a kingdom spreading out in 



184 A WALK WITH JESUS. 

wealth and blessedness for all believers. It is not a single 
wealth, but a far more exceeding mine of fortune spread- 
ing out like a boundless ocean. 

Parable No. 7.— The Pearl. (45, 46.) 

The seventh parable is thus read: "The kingdom of 
God is like unto a merchantman seeking goodly pearls, 
who, when he had found one pearl of great price, went 
and sold all that he had, and bought it." 

This parable has for its object the same as that one 
last given. The only real difference is in the subject-mat- 
ter; hence we can easily see its application with the one 
single suggestion that, whatever it costs to be a Chris- 
tian, that outlay in repentance, mourning, faith, supplica- 
tion, and wealth should be dispensed with. Sell all, and 
buy the pearl. Yes, "Buy the truth, and sell it not." 

Parable No. 8.— The Net. (47-50.) 

The eighth parable is thus given: "The kingdom of 
heaven is like unto a net that was cast into the sea, and 
gathered of every kind; which, when it was full, they drew 
to shore, and sat down, and gathered the good into ves- 
sels, but east the bad away. So shall it be at the end of 
the world: the angels shall come forth and sever the 
wicked from the just, and shall cast them into the fur- 
nace of fire. There shall be wailing and gnashing of 
teeth." 

It does seem that this parable would be more logically 
arranged if it had followed the second, or that of the 
tares. There Jesus spoke of the different characters that 
form the visible kingdom, and represented them as the 
good wheat and tares both growing together, and in such 
a manner as the destruction of the one would cause that 
of the other. Here he says the kingdom is like a dragnet — 



A WALK WITH JESUS. 185 

for this is the true translation of the original, instead of 
just the one word "net" — that was cast into the sea, and 
gathered of every kind; that is, good and bad fishes. The 
kingdom of God here may be represented by the preached 
gospel; for this is the instrument with which we catch 
men, and that is cast into the sea, or the communion of 
sin, vice, and all manner of error. And the gospel is to 
be preached to all, the good and the bad; and it will be 
found to draw upon all, even as Jesus said, "And I, if I 
be lifted up, will draw all men unto me/' But while the 
gospel will influence all and gather in many truly converted 
and many not, but only such as say, Lord, Lord, it will 
only save those who do the will of God. And when it shall 
have been preached to every creature and made its final 
round, then it shall, with its fish (souls) of all kinds, be 
drawn to shore. And the angel reapers shall descend and 
thrust in their sickles, and separate the good and the 
bad, and place the good in vessels of reservation, and cast 
out the wicked into a lake of burning and unquenchable 
fire, where shall be wailing and gnashing of teeth. Thus 
ends the parabolic language of the — we might say — sea- 
beach. We have Jesus's own words why he spoke in this 
manner; and now we dismiss the subject, and pass on to 
another. 

Section A. — The Three Followees. 

Matt, viii, 18-22; Luke ix, 57-62. 

Jesus is still on the plain of Gennesaret, where he was 
speaking the parables; and it is still the fall of the year. 
However, he is now on the border of leaving this spot, and 
three interesting and noticeable characters come to him 
and make propositions of discipleship, but with reservation. 
Luke alone, however, gives three, and Matthew two; there- 
fore we shall go with Luke. Luke says, as they were going, 



186 A WALK WITH JESUS. 

the scribe — as Matthew calls Luke's "certain" man —said, 
"Lord, I will follow thee whithersoever thou goest." This 
proposition is an application for discipleship. The scribe 
only speaks from first impulses. He has not counted up 
the cost of what it takes to make Christian disciples. He 
says, "I will follow thee anywhere/' but does not seem 
to realize that something more is required than mere fol- 
lowing and professing Christ. Therefore Jesus calls his 
attention, in an indirect manner, to the duties and espe- 
cially to the hardships of those who will become his fol- 
lowers. He says, "Foxes have holes, and birds of the air 
have nests; but the Son of man hath not where to lay 
his head." But what could Jesus really mean by this 
language? Could he mean that there was really no place 
at all where he could lay his head for a night? Certainly, 
when it comes to earthly possession of homestead and its 
comforts, Jesus really meant that he had no place; for he 
who was rich became so poor that he was a wayfaring 
man. Not in Nazareth, nor Capernaum, did he own a 
home and its comforts. But Jesus did not only mean here 
to advertise his poverty, but to teach a lesson; namely, 
that, to become a disciple often requires deprivations of 
even the most necessary comforts; yet we must not go 
around them, if Jesus lead through them, but must follow. 
But the second follower said, when Jesus bade him to 
come, "Lord, suffer me first to go and bury my father." 
Jesus said unto him, "Let the dead bury their dead; but go 
thou and preach the kingdom of God." Now it is to be 
observed that this man wa"s called to the discipleship, while 
the first proposed himself to follow Jesus. This man made 
some hesitation, yet, from what Jesus commanded him, 
it seems that he went into the ministry. We can see 
here, then, the drawing of the Spirit — deliberation and obe- 
dience in the one, and spontaneous impulse in the other — 
which seems to amount to nothing after all. It is wis- 



A WALK WITH JESUS. 187 

dom to count up the cost in religion, as well as in war; 
for the way to God is not strewn with flowers and velvety 
downs. 

Again, we notice that this man had parental love and 
regard. He wanted to remain with and nurture his father till 
his death, and asked this much. But Jesus assured him 
that the work of saving sinners was more important than 
staying around his aged parents to care for them. Jesus 
did not, by any means, call upon him to forsake any duty 
to them; but the care of providing necessities for them 
could be carried on by him in his ministerial duties. 
Moreover, there were other children, probably, and neigh- 
bors, who did not care for the salvation of men, and were 
dead to all such Christian love and labor; and they could 
look after the decrepitude of the old man. Let them 
see him to the grave; but "Go thou, and preach the king- 
dom of God." How important is this language! What a 
lesson does Jesus here teach! Consider what inestimable 
value he attaches to the soul. Jesus teaches that the 
most honorable, even sacred, duties should not stand as 
barriers against the work of saving men. The work of sal- 
vation is imperative, and can not be delayed, else thou- 
sands will daily fall into hell. 

" Rescue the perishing, care for the dying, 

Snatch them in pity from sin and the grave ; 
Weep o'er the erring one, lift up the fallen, 
Tell them of Jesus, the mighty to save." 

The third follower said, "Lord, I will follow thee; but 
let me first go and bid them farewell which are at my 
house." Jesus said unto him, "No man having put his hand 
to the plow, and looking back, is fit for the kingdom of 
God." 

We are to observe that Luke only gives us this char- 
acter. We do not know whether Jesus had called this 



188 A WALK WITH JESUS. 

man especially to be a disciple and minister: for that is 
not brought out by Luke; vet it does seem that something 
had been said by our Lord on this line; and the man was 
considering the matter, and had about made up his mind 
to follow Jesus, but asked privilege to return home and 
make a formal parting and closing up of his business, and 
bidding adieu to his friends and loved ones. This was. 
indeed, a worthy request, and is not denounced by Jesus; 
but, as with the second follower, Jesus shows that the 
immediate work of salvation is more important than any 
earthly friendship or material possession. 

Also Jesus called his attention to a great truth well, 
even now, to be remembered: namely, that a man called 
into the sacred ministry is only able to do that one work. 
He can not farm, plead law, practice medicine, do the 
work of a mechanic, and, with these professions, carry 
on the ministry: for he is looking back, hence is unfit for 
the kingdom of God. This would also say that a man 
can not serve two masters : the Lord Jesus and the devil 
and Satan; for while he tries to do double service, he 
makes himself unfit for one and unfit to enjoy the blessed- 
ness of the future world. 

Section 14. — Jesus Stills the Tempest. 

Matt, viii, 23-27; Mark iv. 35-41; Luke viii, 23-25. 

The fourteenth move of our Lord Jesus takes him from 
the plain of Gennesaret, famous for his parabolic dis- 
courses, to the other side of the sea. Jesus is through with 
his discourses of the boat and that of the three whom we 
chose to call followers: for they were followers of a kind, 
and, we hope, proved to be a right kind. It is late in the 
day when Jesus closes, and, the people being dismissed, 
he decided, with his disciples, to cross to the Gadarene, or 
east side, of the lake. 



A WALK WITH JESUS. 189 

Jesus doubtless made this attempt to get rest, which 
was seen to be needed by his soundly sleeping on ship 
shortly after they started. However anxious Jesus was to 
get rid of the multitude for rest, there were several other 
ships following him to hear and witness his words and 
works. Their start was propitious and under flying colors 
of the multitude; and their journey was pleasant till one 
of those common and peculiar tempests swept down upon 
the waters of old G-ennesaret. It was no ordinary tempest, 
but plentiful and violent; so much so that the waves ran 
high, and were dashed into the ship till it was filled with 
water, causing great jeopardy. Against the winds and 
waves, for a long time, the disciples rowed; but in spite 
of their efforts they only drifted, were all getting wet, 
and on the verge of losing, not only their ship, but all their 
lives; for they were far at sea. 

They doubtless hated to awake the Master; for he was 
asleep, and the only man quiet and now unalarmed. Every 
other was frightened out of his wits. So they all gave 
up to perish; but "No," said the impetuous Peter, "I will 
go and awake Jesus; for I believe that he who can give 
sight, raise the dead, cast out devils, and do all we have 
seen Jesus do, can help us. Then John, James, Andrew, 
and all the rest, as a last resort, followed the leading one 
to Jesus now, in the hinder part of the ship, sleeping well 
on a pillow. They awoke Jesus, doubtless with loud and 
frightful voices, and asked him, "Master, carest thou not 
that we perish?" This was to say they had lost all hope, 
and now depended upon him for safety. This language 
and their calling upon him with unanimous voices show 
that they believed he could control the winds or take in 
hand the ship, and override the billows in safety to the 
shore. So by their request Jesus rose up and rebuked the 
wind, and said to the sea, "Peace, be still!" This was 



190 A WALK WITH JESUS. 

enough; for even the unintelligent elements must not re- 
sist the power and mandates of their Creator. The wind 
ceased, and there was a great calm. 

" He rides upon the stormy skies, 
And calms the roaring seas." 

Not only was there a lighter wind and easy sea, but a 
perfect cessation of wind and a smooth sea, as if nothing 
happened before. 

" He plants his footsteps in the sea, 
And rides upon the storm." 

Then Jesus turned to his disciples, and asked them, 
"Why are ye so fearful? How is it that ye have no faith?" 
Here Jesus questions their timidity, and it is well that 
he does; for those disciples had seen his mighty works, 
and they had been convinced that Jesus was the Messiah; 
therefore they should have had no fears since Jesus was 
on board. They might not have thought his mere words 
could stop the winds and waves, but they might have be- 
lieved, in some way, he could overcome the sea. He also 
accuses them of losing or weakening in faith. This was 
a lack of faith in his supernatural power to save. Thus 
Jesus continues to teach us the lesson that he who com- 
eth, by sea or on land, to God must believe and exercise 
his faith. That faith is the instrument of salvation; hence 
it is indispensable. 

This great act and miracle had an effect which was 
as follows: First, they all became afraid of Jesus. This 
was not only reverential, but more— they had just been 
slightly rebuked for having and using no faith, which 
was discrediting him. They had just awakened Jesus to do 
what a touch of his garment by them would have done, or a 
command from any of their lips, in his name, through faith. 
Again, they feared the presence of One so majestic and divine 



A WALK WITH JESUS. 191 

when they thought of their frailties and ignorance of sin 
and mistakes. They were afraid to enter any question- 
ings or controversy as to such marvelous displays of Di- 
vinity. So, secondly, they started among themselves to 
saying, "What manner of man is this, that even the wind 
and the sea obey him?" This Jesus was to them now 
God on sea and Master of winds and waves; therefore a 
nondescript. They could not define nor comprehend him 
who mastered the uncontrollable winds and dashing waves. 
This is one of the most peculiar miracles of Jesus, one 
which no impostor has ever been able to imitate by sorcery. 
Many of the miracles of Jesus were imposed upon by witch- 
ery; but we do not read of any man being able to deceive 
the people by pretending to calm seas or pacify waves. They 
do not attempt such, because there is no way to conceal 
their fraudulence, wherefore, in this, Jesus stands unique. 

Section 15. — Jesus Heals Demoniacs. 

Matt, viii, 28-34; ix, 1; Mark v, 1-20; Luke viii, 26-39. 

It was now in the late fall of the year, and this move of 
Jesus, after the storm and calm of the sea, places him 
in the land of the Gadarenes. Matthew calls it the coun- 
try of the Gergesenes, perhaps recognizing the city Gerasa 
in it more important; while Mark recognized Gadara, 
another city, more important, and called it the country 
of the Gadarenes. This country district was east of the 
Jordan and opposite Galilee. We have seen that the cross- 
ing was rough till Jesus wrought the miracle of the wind. 
And we claimed that Jesus doubtless took this trip for 
rest; for this was the only direction he could well go from 
Capernaum for rest; besides, there were none of his follow- 
ers over there, as he had never been there, and none of 
his disciples, as far as we have any record; so this would 
seem an inviting field in which to get some rest or quiet, 
and also a chance to begin the message of salvation. How- 



192 A "WALK ]Y1TH JESUS. 

ever, the fame of Jesus had gone up the Jordan Valley, 
and caused the people to pass over into Galilee to hear 
him. This had spread, at least, considerable knowledge of 
him, and faith as to his miraculous powers. So, as soon 
as Jesus landed, instead of finding opportunity for rest, 
he was called upon to use his miraculous powers to effect 
an unusual cure of demoniacs. Jesus had cured demon- 
ized persons before this; but there was no such case thus 
far presented. But let us note the different statements 
here by the synoptical writers. Matthew says two men 
with demons met Jesus; while Mark and Luke say one. 
We think each writer knew of two, but the two latter only 
mention the one presenting the most interesting spectacle 
of deviltry. These men presented the most alarming eases 
of diabolism for cure, since they were more abundantly 
affected. The demons had been in them a long time — 
had taken entire control of their minds and bodies. Their 
minds were demented, and their physical volitions were 
abnormal. They were driven into desperation, and made 
it dangerous for any man to pass that way. They quit the 
habits of men, and took up those of devils. They left 
their homes, and went to dwell in the tombs; and, when 
caught and brought back home and chained, they plucked 
the chains and broke the fetters, and returned to the 
tombs, in which, by night and day, they lay crying, and 
cutting their bodies with stones. They divested them- 
selves of all their raiment, and went naked and wild; but, 
while these poor creatures were thus tormented, it was not 
their desire thus to remain. The bondage of the devil 
and sin was not desirable to them, though they had, doubt- 
less, yielded to the temptations of the devil. 

But anyway, these men came to Jesus for relief from 
such corruption and pollution. They came running, and fell 
at his feet, to worship and implore redemption. It was 
the moment of joy for the poor, undone wretches; for He 



A WALK WITH JESUS. 193 

who could deliver, restore to social and mental life, could 
tame and save, had come. He came to save men, but to 
destroy the work's of the devil; and these devils knew it. 
They knew Jesus as God in the flesh, and dreaded to meet 
him. So one of the devils cried out as the spokesman 
for many (for many were in them), "What have I to do 
with thee, Jesus, thou Son of the Most High God?" Of 
course, the devil used the man's mouth, and made the 
man say this. So we have another teaching here. It 
shows what unlimited sway the devil had over men be- 
fore and up to the coming of Jesus, and that, if one ad- 
mit the devil, he will use your members to ruin your soul 
and as instruments of his own defense; for the devil builds 
and perpetuates his works only through our members. The 
devils adjured Jesus by his Father to torment them not; 
but it was all through the man's vocal organs. This ad- 
juration, however, took place because Jesus had decided 
to heal the men and cast out the devils. But the devils 
were the wrong agents to adjure the Son of God; for he 
came to destroy their works and to set at liberty those 
that were bruised; so he commanded the devils to come out 
of the men. Then Jesus inquired of the number of the 
den of devils dwelling in the men, and the name of the 
clan. He replied, "My name is legion; for we are many." 
Then the demon prayed, offering various petitions. Mark 
says he prayed much that Jesus should not send them 
away out of the country, nor into — Luke says — the deep 
sea. Then they made the positive petition, "Send us into 
the swine, that we may enter them;" for a great herd were 
feeding near. 

So Jesus answered even the three prayers of the devils; 
yet he does it in such a way as to work to their ruin and de- 
thronement from the hearts of the two men. He did not 
order them out of the country or into the deep, but did 
allow them, Luke says, to enter two thousand hogs, which 
13 



194 A WALK WITH JESUS. 

were so convulsed and tormented by the devils that the 
whole herd ran into the sea and were drowned. But here 
is a great thought of the exceeding sinfulness of sin. See 
two men enduring to contain many devils and their effects 
for a long time, and two thousand hogs could not for an 
hour. How much evil can the human heart carry? "It is 
deceitful above all things, and desperately wicked." Who 
now can doubt this statement? Then those who fed the 
swine went to tell about this, and they told it on their 
way and in the city; so all went out to see about these 
things. When they approached Jesus, they found him sit- 
ting, and the men by him, clothed and in their right mind. 
Then the disciples told how the man was cured and about 
the destruction of the herd. 

It may be well to say right here that the morality of 
Jesus is, by some, involved on account of such a material 
loss of property as two thousand hogs by the devils. They 
say the expulsion of the devils by Jesus was the cause 
of this loss, and Jesus was the primary cause, hence morally 
base and guilty of wrong. The skeptic makes much of this 
as a means of downing Christianity. But there is no foun- 
dation for any such preposterous claims; for, in the first 
place, Jesus came to destroy the works of the devil, and 
was not restricted as to manners and ways to do this. Sec- 
ond, he did not, here, act for himself, but for man, more 
valuable than swine. Third, after all said, both Mark and 
Luke show that Jesus did not send the devils into the 
swine, but only allowed them to go, by their own request. 
Matthew shows the same thing; for, says he, they prayed 
for such, and Jesus said, Yes, "Go" — not sending, but 
permitting them to go; hence virtually Jesus had noth- 
ing to do with this hog-slaughtering. He only suffered 
it as a means to destroy sin, just as he suffered Joseph's 
brethren to sell him, that he might, through it, accomplish 
good for his race and the world. 



A WALK WITH JE8U8. 195 

The basest and most unwise thing of all was that the 
Gadarenes, instead of entertaining Jesus for what he had 
just done on sea and land, as the people of Sychar, in Sa- 
maria, when Jesus sat upon Jacob's Well during the pre- 
vious year, they foolishly entreated him to even leave their 
country and side of the sea. So Jesus took them at their 
word, and left them to die and perish for that water and 
bread he had brought them. how blind is man in 
sin! He can not taste nor see the goodness of God, hence 
is forever lost. 

But not so with the poor men who had just been 
healed. They did not want Jesus to leave ; but if he did, 
they purposed to go with him. They asked Jesus aboard 
ship to allow them to go with him. Ah! they would say, 
"Thou art too great a Benefactor to leave us. We have 
just been saved, and if thou leavest, we may be re-entered 
by the devils. let us be with you! Our friends and 
homes have been as though they were not. We can not 
be missed in them; for we have not been, and could not 
stay in them. Let us go with thee. We would always see 
thy lovely face, hear thy mandatory voice ousting torment- 
ing devils, and behold thy hand to heal. Let us go!" 
Howbeit, Jesus did not allow them to follow him who 
"had not where/' he just before coming said, "to lay his 
head." No, they could accomplish no good by going with 
him back into Jewry, where he had demonstrated his poiv- 
ers and taught his doctrines; but they could do some good 
among their own kith and kin who knew their former con- 
dition. So Jesus sent them home, saying, "Go home to 
your friends, and tell them how great things the Lord hath 
done for you." And they took Jesus at his word, left the 
ship, and began to tell, not only at home, but in the entire 
Decapolis, what great things Jesus- had done for them. And 
such a showing of redemption and tidings as they carried 
caused the people of the country to marvel. 



196 A WALK WITH JESUS. 

Section 10. — Jesus Kaises Jairus's Daughter to Life, 
Meanwhile Cures a Woman. 

Matt, ix, 1S-26; Mark v. 21-43; Luke viii. 40-50. 

We last were with Jesus in the country of the Gadarenes, 
where he healed two demoniacs, and failed to get a much- 
needed rest. But this lesson brings him hack to the west- 
ern shore of the Galilean sea and into Capernaum. Their 
return trip has been propitious, and not interrupted by 
one of those lake squalls which drove them going. Jesus 
was expected and eagerly awaited by many. Crowds watched 
the sea, and as soon as they saw his boat heave into sight 
they approached the probable landing. He finally landed, 
and they greeted him, and as he started off from the sea 
he did not get far up the street before a ruler of the 
synagogue, Jairus by name, came to him with broken heart 
of saddest grief, which was brought on by the illness of 
his beloved daughter. But this grief was intensified while 
he talked with Jesus; for the child was surely dying when 
he left, and it was to have death's pangs checked that he 
went to Jesus. But while he lay at Jesas' feet supplicat- 
ing help in his bitter distress, some of his friends, just 
from his house, approached him and said, '"'Jairus, thy 
daughter is no more; is dead; why trouble the Master any 
further ?" This was a thrust of agony and a sting of death 
to him. His heart then began to despair, and grief was 
multiplied. However, Jesus, who was and is ever nigh to 
all who are of a broken heart, spoke one word of reassurance 
and hope which cheered the heart of the suppliant. Jesus, 
on seeing him give down, said, "Be not afraid; only be- 
lieve/' This he said as a response to what had been said 
by the reporters of death. Then Jesus gathered up his 
steps, and started, with the ruler and a large crowd, home 
to the deathbed; for he who was the Son of God cared 
no more for death than he did the disease which was there. 
As Jesus went through the streets the crowd was augmented 



A WALK WITH JESUS. 197 

at every corner. Here and there it could be heard, "The 
Great Teacher is going to raise to life the daughter of 
Jairus/' This news increased the excitement and the 
throng. It was not long before the Master could not go 
at all, scarcely, through the throng and press of the people. 
This great rush and press of the people had a fruit. 

Sick Woman to be Healed. 

And this was a blessed fruit of chance and Providence 
combined; for this poor woman was an invalid most try- 
ingly and peculiarly affected. Her case was unlike any- 
thing that had ever been brought to Jesus. Her disease 
was of long standing; for it had been that of hemorrhage 
for twelve years. It was, virtually, slow and certain dying. 
It had baffled all medicines and medical skill, and only 
grew worse. It was incurable plague of both summer and 
winter, and rendered the poor woman unfit for social life. 
She did not even dare to present herself boldly to Jesus. No, 
she did not present enough boldness to send for him to 
come into her humble and defiled home. But she said, 
"The first time I get a chance I will slyly touch his gar- 
ments; for I hear and believe that if you faithfully touch 
even the hem you will be healed." So when she saw Jesus 
passing with the ruler, Jairus, and so beset on every side 
that he could hardly go, and was often stopped, she said: 
"Now is my chance, and only time, perhaps, to ever get 
near enough to touch his robe without observation or 
offense. I will try." So she ventured into the crowd un- 
noticed, and pressed her way windingly to Jesus, who had, 
doubtless, halted to speak or have the pass opened. She 
got in arm's reach, just as if she only wanted to look at 
him, and passed her hand quietly by the bodies near him, 
and touched his floating garment. This was enough. Her 
faith did the work. She was not deceived, and met not 
with disappointment. Her hope was fruition and realiza- 



108 A WALK WITH JESUS: 

tion, for immediately the fountain of blood of twelve years' 
standing- was dried up, and she felt as sound as ever. 

Then Jesus, who knew that virtue had gone out of 
him, turned about in the crowd, and asked (only to carry 
a point; for he was aware of all the woman's transaction 
before this), "Who touched me?" His disciples, repre- 
sented by Peter, said, "Thou seest the multitude thronging 
thee, and sayest thou, Who touched me?" 

The disciples talked thus because they did not know 
the great blessing just wrought before their eyes. How 
often God is working in our midst his redemptive salvation 
when we least expect it! Then Jesus looked around to 
see the recipient, who was happy. And when he fastened 
his eyes upon the woman, she, knowing what she had clone 
and what it had resulted in, feared, and came and fell down 
before Jesus, and told him why she touched him, why she 
did not do it openly, how long she had been thus suffer- 
ing, and the blessed result of the touch. 

She doubtless expected a rebuke for not asking this 
Physician some questions, and offering, as in every other 
case, some remuneration. She looked for a scolding for 
putting her hands about Jesus in the streets before per- 
fidious men, so begged forgiveness for her act. Neverthe- 
less, it gave her new life and joy. But see how tender and 
far from rebuke w T as Jesus. He did not question her act 
at all, but in the most fatherly way toward a base, penitent 
daughter, he spoke and said, "Daughter, thy faith hath made 
thee whole; go in peace, and be whole of thy plague." 

" Blessed Jesus, 
Thou hast loved us, thine we are." 

Jesus Besumes His Journey. 

Jesus, after curing the woman, renews his march to 
the bed of death and the house of mourning; for by this 
time the ruler's house had been filled up with friends and 



A WALK WITH JESUS. 199 

those who mourned. But Jesus does not carry on the great 
crowd any further, but stops them, to be accompanied by 
none save Peter, James, and John, the three trusty wit- 
nesses. Finally, Jesus reached the house of Jairus, and 
saw the many visitors and heard the wailing. So he en- 
tered death's gloomy home, and the first thing he said 
was, "Why make ye this ado, and weep? The damsel is 
not dead, but sleepeth." This was simply ridiculous lan- 
guage to those not mourners, and foolish to them; so "they 
laughed him to scorn." xlnd Jesus requested that all go 
out-doors; for they were only there to make sport and 
laugh at the power and Word of God. When all were out, 
Jesus took Jairus and his wife and the three chosen dis- 
ciples, and entered the room where the child was lying 
still in death; and her twelve-year-old body was emaciated 
and the soul had taken its flight. Jesus took her by the 
hand, and said, "Damsel, I say unto thee, Arise." And 
at once the girl got up and walked, and the people were 
greatly astonished. Then Jesus ordered her a meal to 
restore her emaciated form, and prove that she was really 
both raised from death and disease. This is. the second 
case of actually raising up those who were dead. The first 
was southwest of here, at Nain, the widow's son. And we 
note that in both cases Jesus touches and calls back the 
fleeing spirits, which shows that he was not afraid of the 
ceremonial uncleanness of the dead. Thus we also see 
that Jesus had the power of both death and life. 

Section A. — Jesus Heals Two Blind Men and Oasts 
Out Dumb Spirits. 

Matt, ix, 27-34. 

Jesus was still in the city limits of Capernaum when 
these three cases were presented for cure. We are indebted 
to Matthew alone for the cases which we have. And it 
would seem that the Savior was on the go from the house 



200 A WALK WITH JESUS. 

of Jairus when these men came to him. And if these men 
did hail Jesus on the way from the house of the ruler, it 
must be that he was on his way to the home of Peter, 
which was his home; and this was the third actual miracle 
he was called upon to work before he could get to his room 
after landing. 

These men were blind, and hence their cases were very 
miserable. They, like most blind people, were paupers, 
and in the streets, probably, to beg for charities. They had 
heard of Jesus, and learned that he was the Messiah who 
was to come. So when they, sitting together, heard that 
he was going to pass, decided to ask him for sight; and be- 
cause they believed him the Christ, they addressed him as 
the Son of David, and prayed for mercy. This they did 
to gain the attention of Jesus; for they knew him to be 
very sympathetic and friendly toward the distressed. How- 
ever, Jesus passed on, doubtless to his room; for he had 
not been home since returning. And the blind men fol- 
lowed Jesus to the house. There Jesus asked them, to 
draw out their faith, as he only works by faith, "Do ye 
believe that I am able to do what you desire?" They said, 
"Yea, Lord." Then Jesus touched their eyes, saying, "Ac- 
cording to your faith be it unto you." 

We are to observe that Jesus knows our wants and needs 
before putting them forth in words. These men wanted 
sight, and that is what they sought; but not directly, but 
indirectly. They prayed, "Have mercy on us," and both 
mercy and sight came. 

Prayer sometimes sends only one petition, and brings 
back a shower of blessings. Their eyes, on account of 
their faith, were opened, and Jesus charged them to tell 
no man about it. This charge points out the greatness 
of the character of Jesus, who sought no reputation for 
himself, but worked always to honor the Father. He did 
nothing by his power to magnify himself; but was always 



A WALK WITH JESUS. 201 

trying to hide his works, except as they were needed to 
demonstrate his Divinity. He rather chose the form and 
place of a servant in all his doings and walks. But his 
works were always so good and genuine that those blessed 
by them could not hide them, but had to proclaim his loving 
kindness everywhere. 

A Dumb Man Healed of Dumbness. 

When those who witnessed the cure of the blind men 
went out, they saw a man with a devil, which had paralyzed 
the man's tongue so that he could not speak. It is remark- 
able how many ways the devil did affect men. There were 
cases of dumbness, of blindness, and many other disorders 
of men's bodies. In this case the man was physically and 
morally affected. He had let Satan enter his moral habits, 
and when he had converted the man's heart into his diabolic 
throne, he took some step that brought on the man's 
physical and vocal infirmity. But, for the sake of those 
who brought the dumb man, devil-possessed, Jesus cast out 
the dumb devil and saved the man whole. And when the 
devil was cast out, the man began to talk, which was a 
proof of the miracle; for prior to this he could not utter 
a word. And because he did talk, the crowd marveled, and 
said, "It was never so seen in Israel." 



CHAPTER VI. 

BEGINS THE THIRD YEAR OF OUR LORD'S PUBLIC LIFE. 

Section 1. — Jesus Returns to Nazareth and is a 
Second Time Eejected. 

Matt, xiii, 53-58; Mark vi, 1-6. 

WE have now reached the third and last full year, and 
the most interesting year of our Lord's public life. 
It was winter, and the year A. D. 29 opened up 
with Jesus again at Nazareth. We last had him, in the 
late fall, at Capernaum, and his last work there was to 
cure two men of blindness and to cast out a dumb devil. 
Jesus now enters upon his third missionary tour of 
Galilee. It would seem that he starts at Nazareth, where 
he opened up his ministerial labors about nine months 
previously, and where he was brought up. He was accom- 
panied, at this time, by his disciples, and, as usual, on the 
Sabbath-day he went into the synagogue to teach. It is 
well to note that nearly all of the discourses of Jesus were 
didactic. He taught the people, and did not harangue 
them. He enlightened their minds, and caused them to 
understand his will and doctrines. Would that more of 
this kind of preaching were carried on to-day! Would 
that less noise and more essential lightning of truth were 
uttered ! Would that there were more ministerial work- 
men that need not be ashamed, rightly dividing truth from 

202 



A WALK WITH JESUS. 203 

error! The teaching of Jesus here, as everywhere else, was 
so eloquently profound that the people were astonished, 
and what puzzled them mostly was that they knew Jesus 
from boyhood, and that he had never sat at the feet of 
any of the distinguished rabbis at Jerusalem. So they 
asked: "Whence hath this Man these things? and what 
wisdom is this which is given nnto him that even such 
mighty works are wrought by his hands? Is not this the 
Carpenter, the Son of Mary, the brother of James, and Joses, 
and of Juda, and Simon? and are not his sisters here with 
us?" Those foolish people of old Nazareth had nothing 
in them but prejudice and stupidity; for they had no need 
to ask such questions, since Jesus, less than a year before, 
had stood up in the same building and told them, indirectly 
through the Prophet Isaiah, that he was the Messiah, who 
knew all things. Besides, they had the Scriptures, that 
told them all about the coming Christ, and Jesus, the 
"Carpenter/' as they called him, had, up to this time, ful- 
filled all the Divinely-inspired prophecies; hence they were 
left without excuse as to his knowledge and power. 

But again, if they had not had the Oracles of God, as 
the Gentiles, and if Jesus had not told them before that 
the Prophet Isaiah meant him, they had, as many believ- 
ing Gentiles, the works of Jesus to prove him the Son of 
God and the Messiah; hence they were still inexcusable. 

The questions of the Nazarites regarding the professional 
life and family connections of Jesus point out nothing less 
than prejudice. Just because Jesus was the man whom they 
knew to have carried a hammer and saw around Nazareth 
during sixteen or seventeen years, to build houses, repair 
fences, and the like; yea, because he was the son of a 
poor, and, at this time, widow woman, called Mary, and 
brother to four others living there and of no special men- 
tion; besides, to two or three sisters humble in social rank, 
they would not accept any suggestion to receive him as 



•204 A WALK WITH JESUS. 

their Messiah. But what a grand lesson is here taught! 
It is not what the man seems, but what he is. We should 
always look beneath a man's dress and below his words. 
Find out what he thinks and acts. These people had the 
world's Redeemer; but because he did not do as they wished, 
and because he was of humble parentage and formerly 
made a living by honest toil, they refused his only salva- 
tion. See what prejudice and envy will do! Jesus would 
teach you, here, to keep them out of your heart. Jesus 
also teaches here that, while people will slight and fail 
to appreciate their own countrymen and townsmen as 
prophets, this is not the best policy, is not wisdom. The 
man who is from afar, and is jubilantly received, and causes 
the old, friendly prophet to be laid aside, brings just the 
same humanity and failings as the old one, and often more. 
But Jesus was the perfect Man, and yet he was rejected 
twice here at home. This will further show that it is more 
prejudice that rejects the home prophet than faults. It 
also shows that the minister who meets discouragements, 
without fault on his part, is in the footsteps of Jesus. It 
must not be forgotten that Jesus was not only rejected 
by the disbelieving Xazarites, but also by his own brothers 
and relatives, who envied him as a successful Great Teacher. 
Those four boys, the brothers of Jesus by Mary, would doubt- 
less walk right around Xazareth and speak as slightingly 
and disparagingly of Jesus as any one else. The rejection 
of Jesus at this time, as before, was so blatant that he 
could not do any mighty works in his own former home and 
for his former townsmen. He was utterly repulsed. He, 
then, only went about the streets and to a few homes and 
cured some sick ones. This rejection of Jesus, after nine 
months to reflect over their first mean treatment, to take 
him out of Xazareth to kill him, and after two years of 
public works, such as teaching everywhere, healing, curing 
all kinds of diseases, and actually raising the dead, was very 



A WALK WITH JESUS. 205 

painful. He could do no more, and really did marvel at 
the hardness of their hearts; and he left them to visit other 
towns and villages of Galilee. 

Section 2. — Jesus Commissions His Twelve Apostles. 

Matt, ix, 35-38, and x and xi, i; Mark vi, 6-13; Luke ix, 1-6. 

Prior to this time, Jesus has had his disciples to 
accompany him, but now comes in a new departure, in that 
he sends them unto the "lost sheep of the house of Israel 7 ' 
to preach, saying, "The kingdom of heaven is at hand."' 
Jesus is still in Galilee with them, but just where he and his 
disciples are when this commission is given we are not told. 
The most noted remarks are caught by Matthew, though 
Mark and Luke both give account of the mission. Jesus 
has only about sixteen more months to live; and since he 
had kept the Twelve with him, teaching and nursing them 
hitherto, and since the work is abundant before him, he 
now calls upon them to go out alone and help establish 
the new kingdom. He looked upon the multitudes as per- 
ishing for spiritual food, and scattered as sheep shepherd- 
less. The traditionalism of the Pharisees and futile teach- 
ing of the times only beclouded men's minds, and failed 
to give nourishment of spiritual food. Therefore Jesus 
said to his disciples, "The harvest truly is plentous, but 
the laborers are few. Pray ye therefore the Lord of the 
harvest that he will send forth laborers into his harvest." 

Now, when Jesus prepared them spiritually and intel- 
lectually to go out and preach the new doctrine, he gave 
them the credentials of Divine power, to be used in his 
name. This power was against unclean spirits, to cast 
them out and to heal all manner of diseases. This power 
was necessary for the apostles, to show that they were Di- 
vinely sent; for they were to meet with all kinds of tests 
and opposition, and, if not able to meet the demands made 



20G A WALK WITH JESUS. 

upon them, their cause would go down, and they would 
be discredited. But since Jesus knew just what was before 
them, he prepared and warned them. The men sent on 
this occasion were Peter, Andrew, James, John, Philip, Bar- 
tholomew, Thomas, Matthew, James the Second, Lebbeus, 
Simon, and Judas. These twelve men were destined to 
become, through election to the apostleship and appoint- 
ment of Jesus the Christ, the immortal dozen. Their 
names are called and characters studied, even to-day, more 
than any individuals that live. Kingdoms, empires, and 
republics have owned great men and great organizations, 
and these have died and become as though they were not; 
yet the cabinet and kingdom of Jesus stand to-day, affect- 
ing the whole earth. While the names of the Babylonian, 
Egyptian, Eoman, and Grecian official cabinets have per- 
ished, the names of the twelve apostles stand; and they 
will never be unwritten. 

These twelve men were sent, on this first mission, only 
among the Jews. It was the duty of the Savior to begin 
his charities at home and among his own people, and this 
he did; for "salvation is of the Jews." Jesus, however, 
did not, by any means, intend to confine salvation to the 
Jews; for it was his eternal purpose in coming into the 
world to save all his creation, both the Abrahamic and Gen- 
tile seed. But this act of Jesus was temporary discretion; 
for had he, at this time, gone from the Jews, they would 
have had a cloak for their sins; but he remained among 
them even to the death, thus removing every shadow of an 
excuse. 

The burden of their mission was the kingdom of heaven 
at hand. This was the saving message. Nothing else could 
save men and satisfy their longings. These men were not 
to preach science and new learning, except that learning 
was of the new kingdom, and was intended to lift men up 
to God. 



A WALK WITH JESUS. 207 

They were to heal as physicians of the body as well 
as the soul. This medical effectiveness must have been of 
incalculable assistance to them; for these men became, not 
ordinary, but extraordinary physicians on this occasion; they 
could heal any disease. They could take hold, as their 
Master, the incurable and ceremonially unclean lepers and 
heal them. They were to raise to life the dead, and cast 
out devils. All of these extraordinary powers also were 
to be exerted free of cost. These disciples paid Jesus noth- 
ing to become so able; therefore they were not allowed 
to charge their fellow-men. But for their services and time 
among men they were to exact food, raiment, and lodging; 
"for the workman is worthy of his meat/' 

Jesus also gives some precautionary remarks as to their 
progress. He says, "When ye enter a city or town, inquire 
who in it is worthy;" that is, ask for my followers, and 
go with them as guides while there. "And salute the 
houses ye enter;" that is, make known your mission, and 
if it is accepted, preach there the kingdom; but if your 
message is rejected, resume your peaceful mission, shaking 
off the dust of that yard or city. And he states that, "I 
send you forth as sheep among wolves ;" therefore, cautions 
the more, that they be as "wise as serpents and as harmless 
as doves;" that is, careful to do nothing or speak nothing 
that would bring them into any difficulty. Jesus warns that 
they be watchful of men; for the reason that they would 
deliver them to the councils, and scourge them, and bring 
them before rulers for his sake. But he tells them not to 
fear kings and earthly rulers when before them, nor think 
premeditatively of what they should say there; for he would, 
through the Holy Spirit, give them the words to speak at 
the proper time. Jesus makes a step further, and points 
out not only the treachery of men, but even brother should 
deliver brother, the father the child, and children their 
parents, and would cause their death. Further, he shows 



&08 A WALK WITH JESUS. 

them, as his apostles, that all unbelievers would hate them, 
and their hardships would be severe; but if they endure 
all these they should be saved. He tells them to do what 
he had done often; namely, to leave a place where they 
were persecuted for another. He then points out that there 
would be plenty of cities to employ their time till his final 
victory over his enemies in death, in his resurrection and 
ascension. For I believe this is what he meant by, "Ye 
shall not have gone over the cities of Israel till the Son of 
man be come." Some would make this mean his coming to 
the destruction of the Jews by the Eomans; but this mean- 
ing is self -destructive ; for it was more than forty years 
before this occurred; and twelve men could have gone over 
the Israelitish cities repeatedly in this time the way they 
itinerated. 

Jesus further points out that, as his disciples only, they 
must expect the bad, in deeds and words ; for they had gone 
so far as to pronounce him Beelzebub; and if such an extent 
had been reached in wicked daring toward him, they might 
expect worse. However, they were to be fearless and un- 
cover every sin, even at the hazard of their own lives; for 
those who kill the body can do no more; therefore, are not 
dreadful like God, who destroys soul and body. 

Jesus points out the almost worthlessness of the spar- 
rows, and yet shows that they are especially looked after 
by Providence; which assures us he would look for them in 
distresses. He points out that the providential care was 
so minutely put forth toward them that their very hairs 
did not sightlessly perish. And Jesus gave them this en- 
couraging thought to say to their hearers, "Whosoever 
therefore shall confess me before men, him will I confess 
also before my Father which is in heaven." 

Xow, Jesus is prepared to tell them the nature of his 
mission, and they to the people. That he was not in the 
world to take away confusion, but to introduce its instru- 



A WALK WITH JESUS. 209 

ment, the sword. He was here to set men, even related, at 
variance; so that a man's foes would be found in his house. 
Of course, this is the fruit of Christian righteousness against 
unrighteousness. Then Jesus shows the necessity of this 
sword or variance; that men would have to persist in doing 
right over wrong, if that wrong is in parent or child, friend 
or foe. The love for Christ must lead over the head of 
every opposer, and be supreme. His righteousness, as a 
cross, must be assumed and carried, disregarding all the 
demands of this life and all its agents; for if a man seek 
this life, he must lose the coming one. 

Jesus finally closes this commission by pointing out that 
they, his apostles, were not to be accounted as doing their 
own work, but that of their Lord; and their rejections and 
discouragements were his and the Father's. And they stood 
behind them to reward every man who received them as 
prophets, as righteous men, or whosoever gave them even 
a drink of water in his name. 

Section A. — Jesus Preaching in Galilee, Meanwhile 
John is Beheaded. 

Matt, xiv, 1-12; Mark vi, 14-29; Luke Ix, 7-9. 

We only pause here to make mention of John's death, 
as his relations were so intimate with those of Jesus. This 
good man and herald of Jesus was arrested and jailed about 
eight months prior to this time. He was arrested because 
he preached against the adulterous life of Herod Antipas 
living with his brother's wife. He was put into prison at 
Macherus, and spent many gloomy hours there. He even 
once began to doubt Jesus, whom he baptized, testified of, 
and had pointed out to him by the Father's voice and vis- 
ible appearance of the Spiritual Dove. Yet, Jesus removed 
his doubts by miracles and signs. But John was a noble 
character; for he chose to lie in this prison quite a year, 
and die as a martyr, rather than retract the truth. 
14 



210 A WALK WITH JESUS. 

Would that we had more Johns. Would that we had 
more men who would denounce sin, in high character as 
well as in low. John's hours, however, were made more 
gloomy one day when Herod's natal day returned. This 
was a high day, in which many of the officials of Herod 
came to banquet with him. And, to add pleasure to mer- 
riment, the daughter of Herodias was called out to dance; 
and this she did so charmingly that Herod, in his revelries, 
promised her anything she would ask; and this promise 
was made with an oath. But the silly girl knew not what 
best to ask; so she went to her wicked and murderous- 
hearted mother to know what to include in her petition. 
This afforded a mother's opportunity, such as seldom comes 
to women for blessing and benefiting their children. But, 
alas ! Herodias plays the slave to prejudice and malice. She 
throws away a chance to have her daughter even enriched 
to gratify her hatred. For, instead of asking for wealth, 
by which she might have lived and cultivated her daughter, 
the first thing she said or thought of was, "The head of 
John the Baptist." This must have been a very undesirable 
task for Herod to carry out; it certainly seemed a very 
foolish request to his lords and magnates for a frenzied 
mother to make. Nevertheless, for the oath's sake, he sent 
an executioner down into the dismal cell, and there he bound 
John's hands and feet, and unceremoniously cut off the 
head of John in the absence of all his friends. This head 
was laid, bleeding, upon a dish, and carried to the girl, who 
in turn carried it to her mother. But what good did this 
do either mother or daughter? The answer is, None. The 
lesson is, "Avenge not yourselves; for vengeance is mine, 
saith the Lord of hosts." The further lesson is, "That 
we shall reap what we sow." This very girl was herself 
put to death in a very brutal manner. "What measure 
ye mete, it shall be measured to you again" is this lesson 
carried out. When the mother had finished giving vent 
to her murderous passions she allowed the head, containing 



A WALK WITH JESUS. 211 

the tongue that had reproved her, go with the body; and 
John's disciples took up his body and buried it. Thus 
ended the greatest of the prophets, and a faithful martyr. 

Section 3. — Jesus at Capernaum. He Receives the 

Twelve. 

Mark vi, 30; Luke ix, 10. 

Jesus was doubtless in Galilee when John was put to 
death, and he and his disciples were having great success; 
so much so that the news of his successful movements 
reached Herod, who thought Jesus was John risen from 
the dead. So Herod was very anxious to see Jesus, so as 
to be sure whether or not he was John. He knew he had 
done a cowardly, mean act to have a good man killed, and 
conscience had worried him both day and night; and he 
thought, if John was risen, it would only in some way add 
to his already tortured guilt. But it was Jesus, preaching 
to the poor, healing all kinds of sickness, casting out devils 
and unclean spirits. And this did Jesus in all the visited 
cities and towns. But after John's death, Jesus returned 
to Capernaum, for the same reasons he left Judea for 
Galilee when John was first arrested. His work was abun- 
dant, and time short; therefore he needed to avoid all 
impediments to his freedom of action; therefore he went 
into the Roman province, and remained until early summer. 
We find him first at Capernaum, where he spent the re- 
maining part of the winter; but his disciples were still 
doing missionary work in the cities and towns of Galilee. 
And about April they returned to Capernaum, and told 
Jesus all their experiences in the work of teaching and 
doing. Their stories must have been interesting and ex- 
citing, for they had been out as no set of men ever went. 
They had miraculous powers, and were in the capacities 
of several professional men. Their works were certainly 
successful, and were talked about by the highest and lowest. 



812 A WALK WITH JESUS. 

Section 4. — Jesus Crosses the Sea of Galilee and 
Feeds Fiae Thousand. 

Matt. xiv. 13-21: Mark vi. 31-44: Luke ix. 10-17; John vi. 1-15. 

We have now reached the springtime, as we noticed in 
the last division, and this fourth move of the third year 
brings Jesus out of Capernaum to the sea; and this he and 
his disciples crossed to the northeastern shore, and landed 
about Bethsaida Julias. It is well to keep in mind that 
there was also a town of this same name on the north- 
western shore, and just below Capernaum. Jesus took his 
disciples over here immediately after they came in from 
their Galilean tour, that they might get rest in the country 
parts of Bethsaida. These disciples had been out on a 
three months' preaching tour, and they had visited many 
villages and cities, preaching both day and night; and. as 
we have seen, had made profound impressions: and their 
fame had reached from the humblest to the highest. And 
so. when they returned to Capernaum, they could not find 
time even to eat, much less rest; so Jesus carried them oft 
for a much needed rest, and to have an opportunity to 
instruct them further. But, after all. there was not much 
opportunity, as over in Gadara, for rest or teaching; for 
the crowds, amounting to thousands, from every shore vil- 
lage, came out to meet Jesus when they heard of his com- 
ing, and were on the shore waiting for him when he landed. 
Since no house would hold the multitudes, they went after 
Jesus out in the suburbs, and, John would say, upon a 
mountain — by which we understand elevated land, perhaps 
hillsides of grassy lawn. Jesus, however, went thither for 
the sake of his disciples, and the crowds followed him. 
But when Jesus saw the people as shepherdless sheep, he 
was moved with compassion towards them, and began first, as 
wa> his custom, to teach them. And his teaching was en- 
larged, and took on greater proportions than he started 
to do. Finally, he had discussed many subjects, and the 



A WALK WITH JESUS. 213 

time had thoughtlessly slipped away. Matthew says it was 
evening, and Mark says the day was far spent when he 
ceased to teach. Then his disciples came and said, "Teacher, 
the day is about gone, and we are here in the woods where 
there is nothing to feed these people whom you have de- 
tained till this late hour; send them away now, that they 
may go into the near villages for supper and lodging." But 
Jesus made a very surprising reply to them. He said, "You 
give them something to eat." Philip, one of the twelve, 
said to Jesus, "Two hundred pennyworth of bread is not 
sufficient that all may have just a little." Then Jesus 
asked : "How many loaves have ye ? Go and see." Andrew 
went to see, and reported that a lad had five barley loaves 
and two little fishes; and he asked, after reporting, "But 
what are they among so many?" This, from a human and 
experimental point, was a reasonable question; for these 
were nothing for such a multitude, except by the creating 
hand of God. However, Jesus, who is never impoverished, 
and who had kept the people there till late, could not think 
of sending them away hungry and subject to fainting by 
the way as they went. He simply said, "Make the men sit 
down," not telling his mind. He also ordered them in com- 
panies of fifties and hundreds, in order to count them 
more easily. Then he took the loaves and fishes, and looked 
up to heaven, the source whence all good flows; and he 
blessed the food and gave, as yet unincreased, to the dis- 
ciples, and they gave the same to the companies — tne food 
increasing all the while — so that the disciples had no lack 
or cause to ask for more. And all the five thousand men 
ate to satisfaction; and Matthew says there were women and 
children, also, to eat. These were not so numerous, as 
most of the crowd was from varying distances, over which 
women and children could not so well reach. Those there 
were from the nearest parts. And after every one was 
fully fed, Jesus said unto his disciples, "Go now, and 



214 A WALK WITH JESUS. 

gather up all the fragments, that nothing be lost/' And 
when the disciples were through, they had twelve baskets 
full of the loaves and fishes, which were so few and small 
in the beginning. So the men who had eaten and seen 
the supernatural act were convinced, and said, "This is of 
a truth that prophet that should come into the world/' 

Section 5. — Jesus "Walking ox the Sea. 

Matt, xiy, 22-33; Mark vi, 45-52; John vi, 16-21. 

The stupendous miracle of feeding five thousand men, 
besides women and children, ended late in the da}'. Then 
drew on the night; therefore, Jesus said to his disciples, 
"You go enter the ship for crossing, while I send the mul- 
titude away." It may be that the disciples thought he 
would come onto the ship as soon as the people were dis- 
missed, or that he would remain over till further orders. 
An} T way, they were ready to obey his orders, and asked 
no questions; for it was about dark already. They were 
ordered across toward Capernaum — Mark says to Bethsaida. 
Jesus ordered his disciples away very early, and especially 
when it is pointedly stated that he took them to the desert 
for rest. But the reason for this is explained by John. 
He says, "Jesus perceived that they would come and take 
him by force to make him a king." 

Jesus was a King, and had the government upon his 
shoulders, and asked no further royalty of men. They 
wanted him to establish a human kingdom, and the thoughts 
of a sovereign with such power and wisdom were enchant- 
ing. The multitudes were carried away with the idea of 
having a ruler that could cure all infirmities, raise the 
dead, conquer their enemies, and feed the hungry by a mere 
act of his will. When Jesus perceived the wishes of the 
politicians, and had got off his disciples and the multitude, 
he went into the hills to pray, and remained there to a late 
hour of the night. Mark seems to say, till the fourth watch, 



A WALK WITH JESUS. 215 

or later than our three o'clock at night. And John says, 
till the disciples had rowed twenty-five or thirty furlongs. 
Thus, we judge his prayer was prolonged, and was doubt- 
less to be able to meet the great demands just before him. 
Jesus always taught the lesson of prayer for special and 
daily duties. And he usually prayed alone, and, if prac- 
ticable, in some far-away place. 

His disciples, knowing or not knowing his plans, went 
away, determined to land either at Capernaum or Beth- 
saida; but they had not gone far before a fierce and con- 
trary wind set in against them, and drove them .backward 
all the while. The winds proved, to say the least, entirely 
too much for them. They made no progress, but always 
regress. The early hours passed, and the late ones came; 
still they were only tugging and drifting farther away, till 
thirty furlongs had been reached; and thus were gone their 
night's rest, their strength, their patience, and they be- 
came wholly discouraged. 

We find some beautiful lessons here. We noted that 
Jesus went up into a mountain to pray after he had sent 
away his disciples to sea. But we must not suppose Jesus 
only went up to pray, but also to be able to look over the 
sea the first seven or eight hours, and watch his disciples, 
who he knew would be tossed on the waves. These angry 
winds and waves were, then, a lesson to those disciples, 
and to us. They said to them, You are now sent off alone 
into the sea of toil and labor; they represent the opposi- 
tions, the toils, hardships, and discouragements ye are to 
meet when you are sent upon the spiritual sea by your 
heavenly Master, who will be gone away. And we further 
learn that Jesus, who never sleeps nor slumbers, was watch- 
ing these tired men. So he watches us still in our trials, 
to help us successfully combat them. And when these men 
at sea were overcome, failing, and discouraged, Jesus showed 
up to help them. He does so still, in all the trials of his 



216 A TOLA' WITH JESUS. 

people. He came to them late, but he came in time. He 
is often late in answering prayer, but always early enough 
to meet the righteous demands of life. Xo doubt these 
disciples wished many a time during these long hours of 
struggle for their Master, who, about six months prior to 
this night, had only spoke to the same sea, and it became 
still. yes, they had pra}*ed in their hearts, "Would my 
Lord were here!" These anxious desires went out and 
found him, though not audible. And they were not audible, 
for Jesus was not present, as before, and sleeping on a 
pillow. But Jesus does not ask audible prayer, neither 
verbal petitions; but the earnest desire of the heart be- 
seeches him; for — 

"Prayer is the soul's sincere desire, 
Uttered or unexpressed ; 
The motion of a hidden fire 
That trembles in the breast." 

So, without the consciousness of these men, they had prayed 
Jesus near, to take hold where they turned loose and gave 
up in despair. And this is God's way. He comes only 
when man has. gone as far as he can go, doing right. And 
many are disappointed in prayer, by expecting God to do 
what they can do themselves. 

At the specified time, Jesus went to his disciples, walk- 
ing on the sea. They all saw him, and he walked, at first, 
as though he would pass them; and their first thoughts 
and decisions were, "That 's a spirit." And they all were 
troubled; for the whole East was full of superstition re- 
garding spiritualities. They did not know but that this 
supposed ghost had risen now to put an end to them in the 
absence of their Master. When Jesus knew their fears, he 
quickly spoke familiarly and lovingly to them, saying, "Be 
of good cheer; it is I; be not afraid." 

Now for the impetuous Peter, who wants conviction that 
it is his Lord, and the peculiar experience of being a sea- 



A WALK WITH JESUS. 217 

walker. He cries out, "Lord, if it be thou, bid me come 
unto thee on the water." This request points out two 
things: First, faith that Jesus could save him; and second, 
a good deal of intrepidity to step out upon the dashing 
billows which they all could not resist with oars. 

Anyway, faith or no hope, Jesus said to Peter, "Come/' 
And Peter accordingly stepped out at once, and walked 
on the water to reach Jesus. But when he saw the wind 
boisterous he became frightened, and, beginning to sink, 
he cried, "Lord, save me!" Immediately, Jesus caught 
him, and said, "0 thou of little faith, wherefore didst thou 
doubt?" This cry of Peter, which received a slight rebuke, 
did show but little faith. Jesus does not say "no faith," 
but "little." Peter did have enough to get out of his ship, 
and enough to call on his Lord to save him. But when 
Peter saw his Lord standing, and found that he had walked 
some distance, he should not have lost faith, but increased; 
and because he did not, his Lord chastised him. However, 
they entered the ship, and the winds ceased, and the men 
worshiped Jesus. 

Section 6. — Jesus Heals Many. 

This sixth move of Jesus in his third year brings him off 
the sea, where he appeared upon the water to help his dis- 
ciples. They landed at Gennesaret. Jesus was wholly 
unable to get any rest for either himself or his disciples. 
The efforts toward that end met with failure over the sea, 
where he was called upon to feed thousands. There were 
only labor and toil at sea on their return. And as soon as 
they reached the western side the people sent out over all 
the country about and brought in the sick, that Jesus might 
heal them. And they prayed that his garments only might 
be touched for healing, and all who touched his garments 
were healed. But we have no special mention of any dis- 
eases, for the cures were many, and doubtless ^indefinable. 
Thus ends the short stay at Gennesaret, 



&18 A WALK WITH JESUS. 

Section 7. — Jesus Discourses in the Synagogue. 

John vi, 22-71. 

It is now late in the springtime, and it is to be observed 
that Jesus did not attend the Passover this year at Jeru- 
salem as usual; but this may be accounted for by his many 
duties for humanity and of preaching and teaching, and to 
avoid the prejudice in Judea against him. This sixth move 
brings him from Gennesaret to Capernaum again; and there 
Jesus met seeking him many of those people whom he fed 
across the sea in the desert. They had sought him beyond 
the sea, as they knew his disciples left him; they did not 
know that he came off the land and walked upon the sea by 
night to leave them, and when they found him in Caper- 
naum they asked, "Kabbi, when earnest thou hither ?" Jesus 
who was never egotistic, did not tell them how he came or 
when. Said nothing about walking off from their side on 
the sea waters and rescuing his disciples or saving Peter 
on the deep; but rather calls their attention to the eating 
motive which brought them to seek him. "Ye seek me 
because ye did eat the loaves and were filled/' Then Jesus 
pointed out a higher and better motive for seeking him. 
He said: "Labor not for the meat which perisheth, but for 
that meat which endureth unto everlasting life, which the 
Son of man shall give unto you; for him hath God the 
Father sealed." Then the people felt the keenness of this 
gentle rebuke; and chagrined by the exposure of their eat- 
ing motives, made some expression of willingness to do more 
than eat; and asked, "What must we do to work the works 
of God?" Jesus replied, "The work of God is, believe on him 
whom he hath sent." Then they asked for a sign of faith 
and of work on his part, that they might believe. They re- 
ferred to the fathers who ate manna of God in the wilder- 
ness. These people, however, had no cloak to hide their 
eating motive, nor reason to ask a sign or work to give 
them faith, for Jesus had performed the great miracle of 



A WALE WITH JESUS. 219 

grouping the largest number to eat at once ever heard 
of by man; and over five thousand ate of two fishes and five 
loaves. What more work was needed, or sign, to cause 
people to believe on the Son ? Jesus also showed them that 
while they held up Moses as their great leader and pro- 
vider, yet he did not give them the true bread from heaven 
as the Father did, and shows that he was that bread for the 
world; then they asked, "Evermore give us this bread." 
Jesus then called himself the living bread, and said he that 
cometh to him shall eat and never hunger nor thirst. A 
similar claim Jesus made to the Samaritan woman at Jacob's 
Well, when there the subject was water; and he called him- 
self the water of life. Jesus then told them that they had 
seen him, but believed not; yet he would get all his Father 
gave him, for if they would not come the Gentiles would, 
and whosoever came would be received. 

Then he showed that he came to earth to do the will 
of his Father; and the Father's will is, that he raise up all 
given to him; and this Jesus promised to do. Then the 
Jews, Pharisees, murmured because Jesus called himself 
living bread from heaven. Of course, the spiritually blind 
can never see the mysteries of God, and the spiritual preju- 
dice of the Jews would never let them see him as he was. 
They asked, "Is not this the son of Joseph, whose father and 
mother we know? how is it that he saith, I came down from 
heaven?" But Jesus said to them, "Murmur not among 
yourselves. No man can come to me except the Father 
which hath sent me draw him: and I will raise him up at 
the last day. It is written in the prophets, And they shall 
be all taught of God. Every man therefore that hath heard, 
and hath learned of the Father, cometh unto me. Not that 
any man hath seen the Father, save he which is of God. 
Verily, I say unto you, he that believeth on me hath ever- 
lasting life. Your fathers did eat manna in the wilderness, 
and are dead. This is the bread which cometh down from 



&20 A WALK WITH JESUS. 

heaven, that a man may eat thereof, and not die." Then 
Jesus showed that the bread he spoke of was his flesh, which 
was to give life to the world. But this language was still a 
mystery to the Jews, and they strove among themselves, 
asking, "How can this man give us his flesh to eat?" Yet 
Jesus assures them that "Except they eat his flesh and drink 
his blood, they could have no life in them;" his flesh and 
blood were meat and drink indeed. And this eating and 
drinking brought Christ into them and they into him to 
dwell and live by him. 

While Jesus talked on over these mysteries some of his 
believers also murmured at him. Jesus had many Judases. 
They said of the remark just uttered, "This is a hard saying; 
who can hear it?" Jesus asked them, "Doth this offend 
you? What and if ye shall see the Son of man ascend 
where he was before? It is the spirit that quickeneth; the 
flesh profiteth nothing: the words that I speak unto you, 
they are spirit and they are life." Jesus gives here the spir- 
itual understanding of his parabolic language. He had 
talked of the bread of life, and interpreted that as being 
his body; and said his body and blood must be eaten and 
drunk as sustenance of life; but this language gave such 
offense to his real enemies that some of his shaky followers 
were ready to join the enemy; but to retain the discipleship, 
he explained that the literal body and blood did not effect 
what he claimed, but the spirit and his words of eternal life 
were the spirit that quickens and saves. 

Poor Judas was there to get his part and take his offense; 
but, as we said, there were others like him, or even worse, 
for Judas followed Jesus to the end, while some there went 
back on Jesus, never to follow again. When Jesus saw 
their breaking off discipleship, he turned to the twelve 
and asked, "Will ye also go away?" Peter replied for all, 
"Lord, to whom shall we go? Thou hast the words of 
eternal life. And we believe and are sure that thou art 



A WALK WITH JESUS. 221 

that Christ, the Son of the living God." Then right on 
the heel of such a confession as Peter made, Jesus makes 
a most humiliating but true statement of one, yet unnamed, 
of those twelve for whom Peter made such a strong plea. 
Jesus asked, "Have not I chosen you twelve ?" Then states 
without apology, "One of you is a devil." Judas at this 
time had no knowledge that Jesus meant him, nor a mind 
to do the atrocious deed, yet near a year off; but there was 
the devilish principle in him. Jesus said one of you is a 
devil, not will become one. This gave Judas a timely warn- 
ing to guard his actions toward Jesus and all other men; 
hence his crime could have been avoided had he chosen 
it to be. 

Jesus Continues His Discouese. 

Matt, xv, 1-20; Mark vii, 1-23. 

Whether the discourse of Jesus here treated was deliv- 
ered in the synagogue as the above, and at the same time, 
we can not certainly determine. The Savior began to speak 
to the people who followed him for the loaves, and then 
to the Jews, and wound up with his disciples. John alone, 
however, gives us the above discourse. But this remaining 
discourse began with scribes and Pharisees from Jerusalem; 
and it would seem that it was not in connection with the 
above, neither in the synagogue, but perhaps on the street 
or in some private house. But the subject was traditional 
observances; and the remarks had their origin in the dis- 
ciples failing to wash their hands before eating, as the cere- 
monial law and observances of the Jews required. Jesus 
did not indorse any moral uncleanness; but ku owing there 
was no guilt or moral merit in hand and cup washing every 
time one turned around, did not require his disciples to keep 
the formal traditionary laws. So these Jerusalem spies 
asked Jesus, "Why walk not thy disciples according to the 
tradition of the elders, but eat bread with unwashen hands ?" 



822 A WALK WITH JESUS. 

Then Jesus referred them to the Prophet Isaiah, who 
said, "This people honoreth me with their lips, but their 
heart is far from me." This was a true prophecy of them; 
pretending religious reverence by bodily washings, while 
their hearts and secret lives where wholly godless. They 
taught for doctrine of Divine instruction the commandments 
of men; and laid aside God's laws, to do what the elders 
said. Jesus then recited an instance. He said, "Moses said, 
Honor thy father and thy mother; and whosoever curseth 
father or mother, let him die the death. But ye say, If a 
man shall say to his father or mother, It is a gift, by what- 
soever thou mightest be profited by me, he shall be free. 
And ye suffer him no more to do aught for his father or 
mother." Here is a plain case of laying aside the Divine 
law through traditional teaching. And Jesus said they were 
guilty of many such errors; yet they complained of his dis- 
ciples for minor offenses, and such as were not culpable 
at all. 

Then Jesus called the people unto him and said openly 
to all, "There is nothing from without a man entering into 
him can defile him; but the things which come out of him, 
those are they that defile the man." 

When Jesus had made this open statement he entered 
the house; and his disciples, represented by Peter, asked his 
explanation of the remark. Jesus simply called their atten- 
tion to the fact that it is not meats, but evil that enters and 
defiles; that nothing defiles save that which enters the heart; 
that meats go into the belly only, and pass out into the 
draught. While on the other hand, the things which come 
out are what defile ; for from the heart proceed evil thoughts, 
adulteries, fornications, murders, thefts, covetousness, wick- 
edness, deceit, lasciviousness, an evil eye, blasphemy, pride, 
foolishness. The most that can be said of the Pharisees 
is what Jesus said, "They be blind leaders of the blind." 
And all who follow them fall into the ditch. 



A WALK WITH JESUS. 223 

Section 8. — Jesus Heals the Daughter of a Syro- 
phenician Woman. 

Matt, xv, 21-28; Mark vii, 24-30. 

We have now reached early summer of this year. And 
this seventh move brings Jesus away from Capernaum, in 
a northwesterly direction, into the coasts -of Tyre and Sidon, 
which were on the Mediterranean Sea. Whether Jesus really 
entered these cities, or either, is questionable. It is very 
probable he did not. He could go into their coasts or bor- 
ders without entering them. 

It would seem that Jesus only took this seemingly long 
trip to acquire rest for himself and his disciples. We have 
seen how they have always, on every attempt prior to this, 
failed to get any rest. We have just followed Jesus from 
Capernaum and the desert of Bethsaida, where he took his 
disciples for rest, but were engaged by the hungry thou- 
sands. And when he reached Capernaum they followed 
him; and also his enemies, as a deputation from Jerusalem, 
annoyed him. So as it was impossible to get rest and an 
opportunity for teaching his disciples anywhere he had been, 
Jesus decided to go to the regions about Tyre and Sidon. 
These two places are mentioned together, as Jesus must 
have fallen between them, and as they were near each other. 

But did Jesus get the desired rest here? It seems that 
he met with a great opportunity, for he spent at least two 
months or three, during which we have but little record of 
activities. But while Jesus was in this region there was one 
case to tax his patience and seek his help. It was, Matthew 
says, a woman of Canaan; meaning that she was a descend- 
ant of the Canaanites referred to in Judges i, 32. But 
Mark calls her a Greek; this she was by race. He calls her 
a Syrophcenician, because of the country in which she dwelt. 
Anyway, this woman was a Gentile, and it was the con- 
dition of her daughter that distressed her. Her daughter, 
she said to Jesus, was grievously vexed with a devil. She 



%U A WALK WITH JESUS. 

left her house and followed after Jesus, crying out loudly, 
''Have mercy on me, Lord, thou Son of David!" For 
some while Jesus seemed to pay no attention to this woman's 
distress; and because he seemed so indifferent to the cries 
of this Gentile woman, his disciples grew vexed, and said, 
beseechingly, "Send her away, for she crieth after us." 

Jesus had here a double opportunity, and he used it. 
The first was to test the faith and draw out the importunity 
of the woman. He makes it every man's duty to ask, seek, 
and knock for what is needed. Second, he had an oppor- 
tunity to teach his Jewish disciples that he was not deaf to 
the cries of Gentiles, and had mercy and grace for them 
too, if they are but importunate. However, before he acts 
for a Gentile, to make his mission more impressive, he re- 
states it thus, "I am not sent but unto the lost sheep of the 
house of Israel." But just here, where this mission is de- 
clared, the poor woman prays, "Lord, help me." This prayer 
is remarkable. First, it is sympathetic; it is for her child, 
whom she considers herself in whom was the devil. Her 
child's sufferings were hers. This points out the duty of 
mutual and sympathetic prayer. Second, this prayer is short 
and importunate. It strikes Jesus through and through, and 
teaches the value of earnest asking and seeking. Third, 
this prayer is made in the proper spirit. The woman is 
humble and feels helpless. She prays evidently upon her 
knees, or in prostration. 

But while Jesus hears her prayer and considers her hu- 
mility, he draws a little more upon the cords of her faith by 
saying, "It is not meet to take the children's bread and cast 
it to dogs." This remark was quite a test; yet the woman 
stood it. She knew the meaning of Jesus, that the Gentiles 
were the dogs and the Jews the children. But all for that 
she hesitated not, for she wanted her daughter healed; and 
she was willing to be considered anything for the sake of 
his favor. She replied with anxious heart: "Truth, Lord; 



A WALK WITH JESUS. 225 

yet the dogs eat of the crumbs which fall from their master's 
table." Such faithful words from the mouth of one of 
God's creatures, Gentile or Jew, were more than Jesus could 
stand to turn off. He was deeply touched and thoroughly 
wrought up, and immediately replied: "0 woman, great is 
thy faith: be it unto thee even as thou wilt. For this say- 
ing go thy way ; the devil is gone out of thy daughter." And 
when she was come to her house, she found, as Jesus said, 
the devil gone out, and her daughter laid upon the bed. 

Section 9. — Jesus Heals a Deaf and Dumb Man and 

Others. 

Matt, xv, 29-31; Mark vii, 31-37. 

Just how long Jesus remained in the coasts of Tyre and 
Sidon we have no way to determine. But this eighth move 
brings him into the district of Decapolis, east of the Jordan. 
A few words of this Decapolis will not be untimely, as it is 
frequently mentioned in religious and other writings. It is 
said immediately after the conquest of Syria by the Romans 
ten cities appeared to have been rebuilt, partly colonized, 
and endowed with peculiar privileges ; and hence the country 
around them was called Decapolis. But the limits of the 
territory were not very clearly defined. This seems the 
reason why ancient geographers spoke so indefinitely of the 
province, and disagree as to the names of the ten cities. 
However, these ten cities were situated principally in the 
neighborhood of the sea of Gennesaret, near the eastern 
side of the Jordan. Pliny enumerates them thus, Damascus, 
Philadelphia, Eaphana, Scythopolis, Gadara, Hippos, Dion, 
Pela, Gerasa, and Canatha. Of course, there are others who 
mention others; but the principal ones are here. This dis- 
trict lay south and southeast of the sea as far as the river 
Jabbok, and north to the city of Damascus. Somewhere in 
this province Jesus reappeared. Matthew says, on a moun- 
tain where the usual multitudes of the seacoasts came unto 

15 



226 A WALK WITH JESUS. 

him bringing their lame, blind, dumb, maimed, and many 
others, that Jesus might heal them. But there was one 
especially pointed out by Mark as having an impediment in 
his speech; perhaps stuttered so much that he could not 
talk; he was also deaf; him they prayed Jesus to touch, 
that these ailments might cease. Accordingly, Jesus took 
this man aside and put his fingers into his ears, and spat 
upon the ground, and touched his tongue; and looking up 
to heaven he sighed and said to the man, "Be open;" and 
at once his ears heard and his tongue-strings were loosed 
and he talked. This, with other cures, elicited praise from 
the multitudes. But the act of Jesus in taking that man 
aside, and acting as he otherwise did, were acts more to 
arouse a faith and expectation in the man, than simply to 
get out of the crowd, or work any deception. Jesus could 
have performed the acts in the face of all, or without putting 
himself to the trouble to go aside and work in his ears and 
upon his tongue. 

Section A. — Jesus Feeds Foue Thousand. 

Matt, xv, 32-39; Mark viii, 1-10. 

We are still in Decapolis, and in the summer season of 
this year. And the multitude that came out to meet Jesus 
with their sick were not dismissed by him like those of 
Bethsaida Julias, but remained with him at least three days. 
For this reason Jesus was unwilling to send them off hungry, 
for many came far to meet him. But while Jesus was not 
willing to dismiss them hungry, he had to shoulder the re- 
sponsibility of feeding them. His disciples did not once 
entertain any such idea. They asked Jesus, when he spoke 
of feeding the multitude, "Whence can a man satisfy these 
men with bread here in the wilderness?" Then Jesus, as 
before, asked, "What did they have to eat?" And when he 
learned that they had seven loaves and a few little fishes, 
he commanded that they should sit down on the ground. 



A WALK WITH JESUS. 227 

And he took the loaves and fishes and gave thanks, and gave 
the broken loaves to the disciples, and they to the people. 
And the people ate to the full ; and when through they took 
up seven baskets full of what was left. And this amount was 
left from feeding four thousand men, besides women and 
children, who were numerous also. 

This is the second miracle of feeding multitudes on 
bread and fishes. Both miracles were in the neighborhood 
of the Sea of Galilee; one in the northeast section about 
Bethsaida Julias, and the other in the southeast section; 
but just where, no one knows. They were not far apart in 
time; one about early April, and the other in midsummer. 
They were both beyond the sea from Capernaum, and for 
the same cause — to relieve unavoidable hunger and suffer- 
ing. They were both before the eyes of all the disciples, 
and all the Gospels mention the first one; but only Matthew 
and Mark speak of the second one. The great acts were 
certainly miraculous, because there were too many to be 
deceived by Jesus had there been any collusion. The two 
miracles certainly point out the tender mercies of Jesus 
yearning toward those who come to him for help. Also his 
great providential care towards men. He will look out for 
those who call upon him; and as he feeds the sparrow, 
adorns the lily, and clothes the grass, he will more abun- 
dantly supply all man's needs when he depends on him. 
And when Jesus finished feeding the multitude, he took ship 
and crossed to the west side, landing at, Mark says, Dal- 
manutha; but Matthew says at Magdala. But what is the 
harmony? It is that Dalmanutha was a town on the west 
side near Magdala. Magdala stood near the shore, at the 
southern end of the little plain of Gennesaret, while Dal- 
manutha was situated farther west, yet very near to Mag- 
dala; and it also received a visit of Jesus at this time. 



228 A WALK WITH JESUS. 

Sectiox 10. — Jesus Astnoyed by Pharisees. 

Matt, xvi, 1-4; Mark yiii, 11, 12. 

We last saw Jesus about or in the towns of Magdala and 
Dalmanutha; but his stay was very brief, as he did nothing 
more than pass through their streets and went on to Caper- 
liaum, his own home, or headquarters. When he reached 
there the Pharisees, as usual, came forth and began to ques- 
tion him. But their questions were never to learn of truth 
and salvation, bat always of an entrapping nature. They 
only sought a cure of curiosity, or to get some words to use 
against Jesus. At this time they sought of Jesus a sign 
from heaven; this they did to tempt him. But Jesus never 
used his powers except it was to do men good, either physic- 
ally or spiritually; hence he was not prepared to do any 
work for these Pharisees; but sighed -deeply in spirit, and 
asked, "Why doth this generation seek after a sign?" 

This question and spiritual sighing were prompted by 
this evil-hearted people seeking the unnecessary things, and 
leaving off their only salvation, which was about to get away 
from them. It is even true to-day, that men are seeking 
after that which is not bread, and spending their labor for 
that which satisfieth not. How many more would be saved 
if they would only seek Christ and his righteousness, and let 
all other things be added! Jesus said to the seekers after 
signs only, "There shall no sign be given unto this gener- 
ation." However, Matthew says Jesus did call their atten- 
tion to their own heavenly signs. This Jesus did to show 
them how little they needed even what they asked. They 
asked signs from heaven, and yet had them. He wanted 
them, therefore, to seek signs that would do them some good 
and offer them salvation. One of their signs was that red 
sky in the evening gave fair weather: and the same, with 
lowering clouds in the morning, gave foul weather. 

Then Jesus reproved them that they would discern the 



A WALK WITH JESUS. 229 

face of the sky, and not of the great signs of the times; 
doubtless referring to the many wonderful works and signs 
he was doing to attest his Messiahship, which they were re- 
jecting to die eternally. 

Jesus had called them hypocrites; and now he character- 
izes them "adulterous/' and declares that to them no sign 
should be given but that of Jonah. We note that Jesus 
does not point out how Jonah was a sign, as he did to the 
Pharisees in this same city quite a year before, when the 
Pharisees blasphemed against the Holy Ghost and sought 
signs. (Matt, xii, 24-45; Mark iii, 22-30.) Truly the Phari- 
sees were nothing but hypocrites and annoyers. Jesus 
would never have taken up any time to reply to them had 
they not been the great Judaic Church party, whose influ- 
ence was very considerable. But every time Jesus met them 
he mowed them down as the sharpest blade, and made them 
objects of contempt. 

Section 11. — The Leaven of the Phaeisees. 

Matt, xvi, 5-12; Mark viii, 13-21. 

This eleventh move carries Jesus out of Capernaum, and 
places him on sea with his disciples rowing along from 
Capernaum toward Bethsaida Julias. Whenever Jesus was 
on sea with his disciples, unless they happened to be pas- 
sengers, the disciples did the rowing; and this necessarily 
took up their time and attention; hence Jesus was usually 
quiet and resting. Hence this trip only furnishes us a short 
conversation of Jesus with his disciples regarding the leaven 
of the Pharisees. When they left Capernaum they forgot 
to carry along sufficient food for a specified time, and when 
eating-time came they had none. This doubtless started up 
a conversation of some considerable words among them. 
They very naturally expected also some word from Jesus 
in regard to this unthought-of matter of interest. They may 



&30 A WALK WITH JESUS. 

have expected a slight reproof, or him to open up some way 
to relieve the embarrassment. But, as usual, Jesus began 
to talk of the more important matters of a spiritual concern. 
He first began by saying, "Take heed and beware of the 
leaven of the Pharisees and Sadducees." The disciples did 
not understand him in his remarks, and reasoned with one 
another, saying, "This he says, because we forgot to take 
bread." But Jesus was aware of their reasoning, and said, 
"0 ye of little faith, why reason ye among yourselves, be- 
cause ye have brought no bread?" Then Jesus called their 
attention to the miraculous feeding of the five and the four 
thousands to remind them of the provision made for them 
to eat, and to assure them that the same power was still 
among them. Jesus would say: "Ye need not worry over 
the temporal food; for your Heavenly Father will look out 
for that. It is the interests of the soul that should give 
you reasonings and concern." Then he finally asked them, 
"How is it that ye do not understand that I spake not con- 
cerning bread for the body, but rather of the doctrine of 
the Pharisees and of Herod ?" But why Jesus should caution 
the disciples now about the doctrines of the Pharisees and 
of Herod, is a matter of surmise. I think, however, it was 
because he was now in, and would spend some time in, 
Herod's domain, and would be continually meeting the two 
leading Jewish sects named on inimical terms. And con- 
siderate attention on the part of the disciples would prepare 
them against the attacks upon them by the Pharisees. 

Section - 12. — Jesus Heals a Blind Man. 

Mark viii, 22-76. 

We have Jesus again at Bethsaida Julias, where six 
months prior he fed the five thousand. Just what his mis- 
sion over here this time was is not told nor known. The 
first and last trip was to seek rest for his weary disciples. 



A WALK WITH JESUS. 231 

This may now be his reason for crossing thither. At any 
rate, we see while there the friends of a blind man brought 
him to Jesus for a cure. However, this fact is mentioned 
by Mark only; while all four of the Gospels mentioned the 
occurrences of the first trip. The people prayed Jesus to 
touch the blind man, being convinced that a mere touch of 
his powerful hand would do the work of restoring sight. 
Jesus did not begin his work upon the man immediately, 
but sought time to draw out his faith. So he took the man 
by the hand, and led him out of town. Then he spat on the 
man's eyes, and placed his hands upon him. These acts of 
Jesus were simply put forth to stimulate the man's faith in 
him, and to make him expectant of what had been sought 
for him. And when Jesus had played upon the man's faith 
and touched his eyes, he asked him if he saw anything. The 
man replied, "I see men as trees walking." By this reply 
we infer that this man had a knowledge of the appearance 
of trees. This knowledge was in one of three ways. First, 
he was not born blind, and had seen trees. Second, he had 
often descriptions of trees made to him, and he had the 
power of reproduction at sight, if he had never seen them. 
Third, he was born blind, and "had never seen a tree, but 
only heard of them, and imagined men were like them before 
he could clearly see. Then Jesus again touched his eyes as 
before, and the man's sight was fully restored. This is 
Mark's way of putting it; and this language is very much 
in favor of our first proposition ; that he was not born blind, 
but had, through some cause, lost his sight, which was now 
brought back, and not given. When this man was made to 
see clearly, Jesus charged him to go home and not tell of 
the occurrence in the town. This charge was made to avoid 
the throng. Doubtless, as before, Jesus went here for some 
quiet and rest; but should it have been proclaimed he was 
about and healing, all rest would have been banished. 



232 A WALK WITH JESUS. 

Section 13. — Jesus Revisits Jerusalem and the Feast 
or Tabernacles. His Discourse There. 

John vii, 2-53. 

The thirteenth move of Jesus during this third year 
brings him to Jerusalem. We know the time was during the 
latter part of our September and first half of our October, 
answering to the Jewish month Tisri (1 Kings viii, 2), for 
Jesus went to the Feast of Tabernacles. It was the plowing 
and sowing season. As Jesus went to this feast, and as it is 
the first instance recorded of him attending the Feast of 
Tabernacles, a few remarks concerning this feast will be 
appropriate. It was celebrated on the fifteenth day of the 
month Tisri. And this month was the seventh of the eccle- 
siastical, and first of the Jewish civil year. This feast took 
its name from the tents which were erected about the 
temple, in public places, in courts, and on flat-top houses, 
and in gardens. In these tents the Jews dwelt eight days, 
in commemoration of the forty years during which their 
fathers dwelt in the wilderness. It was one of the three 
annual feasts, in which all the males were obliged by the 
law to appear at Jerusalem. In celebrating this feast, all 
the people would cut down branches of palm trees, willows, 
and myrtles, which they tied together and carried with them 
all day, took them into the synagogues, and kept them while 
at prayers. It was to this feast, and through some such 
services, Jesus went and took part in during his whole life, 
for he was patriotic as well as Divine, and came not to de- 
stroy the law, but to fulfill all righteousness. 

When Jesus set out for Jerusalem, it was without doubt 
from Capernaum, though we have no account Of his return 
thither. But we infer he set out from Capernaum; first, 
because it was his headquarters, and he was northeast of 
it when at Bethsaida Julias, and Capernaum was between 
him and Jerusalem. We infer this, secondly, because some 



A WALK WITH JESUS. 233 

of his relatives urged him to go into Judea to show him- 
self as a mighty worker, and these relatives doubtless were 
in Capernaum. We note that his brothers wanted him to 
go to Jerusalem, more to show himself a worker of miracles 
than anything else. They felt worldly in their ambitions, 
and thought Jesus should so feel and act. Though they 
were his own relatives, they did not believe in Jesus; yet 
the}*" thought if he were true and proved a great deliverer, 
or merited any honors, they ought to have been merited 
among the high-class Pharisees and Sadducees, and from 
Jerusalerm They doubtless wanted to rush Jesus before 
the Judean Jews as those who were most noted; and if he 
could stand the test of their criticisms, and should finally 
win them and make for himself a great name, this honor 
would be reflected upon the entire family of Jesus. The 
brothers of Jesns, moreover, felt that Jesus had done quite 
all of his mighty works among the incredulous Galileans 
living in towns, country, and villages, and after two years 
they could not reward nor honor him in a worldly sense; 
and that the prestige of Jesus would only wane unless he 
would get among the educated and worldly honoring at 
Jerusalem. So they went to Jesus in a half-hearted and 
unbelieving manner, and said: "Depart and go into Judea, 
that thy disciples also may see the works that thou doest. 
If thou do these things [claimed] show thyself unto the 
world." This very language shows that these relatives of 
Jesus doubted and were envious of him. They remarked, 
"If thou do/' showing that they believed not, "show thy- 
self to the world." This shows that they did not recognize 
the people who had followed Jesus by thousands to be 
healed, raised to life, and dispossessed of devils. They failed 
to give credence to these, because they were mostly Gali- 
leans, and the work of Jesus among them was repudiated 
by the Pharisees of Jerusalem. Jesus replied to them and 
their worldly motives by saying: "My time is not yet come; 



234 A WALK WITH JESUS. 

but your time is always ready." Just what time Jesus refers 
to here is a question over which many are divided. I believe 
Jesus means only the time when he should suffer; and not 
that his present duties prevented his being ready, while 
those of his brothers did not at the time hinder them from 
going to the feast. For Jesus, in the next expression, brings 
out the Jewish hatred to him, which was, as he knew, to 
result in his death. And since his work was not done his 
time had not come; and as at all other times he would avoid 
the hatred and persecution of his enemies, by either staying 
away or by going up to Jerusalem secretly. Then Jesus 
pointed out the reason for Jewish hatred. It was that he 
testified that their works were evil. However, Jesus told 
his brothers to go, and by no means absent themselves on 
his account; but he remained for a few days where he was. 
When his brothers reached the city and Jesus was missed, 
it raised quite a Jewish comment, for they looked for Jesus. 
They inquired about him, and others testified that he was 
a good man, while some called him a deceiver. 

About the third or fourth day of the feast Jesus ap- 
peared in Jerusalem teaching in the temple. What special 
doctrines of the new kingdom he* discussed we know not; 
but whatever they were, they were so wisely handled that- 
the Jews marveled at such wisdom in Jesus, knowing he had 
never attended school. But Jesus very readily pointed out 
the source of his wisdom — it was the Father, God. And 
he declared that if any man will do the will of God, the same 
shall know of the doctrine and wisdom displayed. By Jesus 
proclaiming the doctrine he set forth, he proved the highest 
sincerity, and showed what he further said was true; that 
he sought not his own glory, but that of the Father. 

Jesus then accused the Pharisees of lawlessness and 
efforts to murder him. This second accusation his enemies 
denied, and asserted that Jesus was possessed by a devil 
who prompted him to thus accuse them. But Jesus sus- 



A WALK WITH JESUS. 235 

tained his accusation by saying: "Moses gave them circum- 
cision, and they circumcised on Sabbath days; yet they op- 
posed him because he at the second Passover healed an im- 
potent man on the Sabbath; and they carried their oppo- 
sition into deadly attempts upon his life. This was stinging 
talk to the Pharisees; and especially so since Jesus was ex- 
posing generally what they had plotted secretly. It was 
clear to common sense that it was as legal to heal a sick 
sufferer on the Sabbath, as to circumcise a child if the time 
fell on a Sabbath day; and this was all that Jesus insisted 
upon. 

Then some who were citizens of Jerusalem, and did not 
know Jesus, asked : "Is not this he whom they seek to kill ? 
Do the rulers know indeed that this is the very Christ?" 
These are two very important questions. The first exposed 
the wicked plotting of the enemies of Jesus, and also points 
out the conviction that the people had that Jesus was 
Divine. The second question is unequivocal, in that it 
comes right out, pronouncing Jesus the Christ, and is ex- 
pressive of surprise that the rulers are inconsiderate and 
raise any opposition to him. But the persisting enemy said, 
"We know whence this man is" (meaning Nazareth of Gali- 
lee), "but when Christ cometh, no man knoweth whence 
he is." This is false language, simply uttered to mislead 
into prejudice; for the town and mother of Jesus were 
known by prophecy, even before Christ was born. And 
when Herod the Great demanded of the Jews where Christ 
should be born, they very readily reported to him, "In Beth- 
lehem of Judea," and there he was born. Hence Jesus stood 
up on this very occasion, and, grieved at such wicked de- 
nials, "cried, saying, Ye both know me, and ye know 
whence I am." Then Jesus further claimed not only to be 
sent by the Father, but to know him; and because he made 
such claim his hardened and yet unconvinced enemies sought 
to arrest him; but his "time," mentioned to his brethren, 



A WALK 1>YITH JESU>. 

was not come. However strong the persecutions against 
Jesus, his visit was not in vain: for many believed on him 
for his doctrine and work's sake, and asked, "When Christ 
cometh"-* (if he is yet to come) "will he do more miracles 
than these which this man hath done?"'* This was strong 
questioning in Jesus'* favor; but for the very reason the 
people were growing in faith, the Pharisees were worried; 
and they made another effort by sending officers to arrest 
Jesus. But when Jesus began to talk of his mysterious 
departure, with many other things, and in a way so divine, 
the officers had to stop to listen to this matchless speaker, 
instead of arresting him. 

Then came the last and great feast day, when Jesus again 
stood and cried out, "If any man thirst, let him come unto 
me, and drink. He that believeth on me, as the Scripture 
hath said, out of his belly shall flow rivers of living water." 
Of course, the language of Jesus here is purely spiritual in 
its application. This was an opportune time for Jesus to 
speak of his spiritual drinks; for the thousands who came 
to the feasts, but especially on the last day, would suffer 
more on Jerusalem's hilly streets than on any other occa- 
sion; and the man who just mentioned water could get all 
the auditors he could address. When Jesus had talked to 
the hearers of the spiritual waters, some said, "Truly this 
is the Prophet;"" doubtless referring to the Prophet men- 
tioned by Moses (Deut. xviii. 15), whom they erroneousiy 
distinguished from the Christ. Others said, "This is the 
Christ/"' But there were others who asked, "Shall Christ 
come out of Galilee? Hath not the Scripture said. That 
Christ cometh of the seed of David, and out of the town of 
Bethlehem, where David was?"" But these very questions 
show how stupid and ignorant these questioners were. 
Christ was not of Xazareth and Galilee by birth, but was 
of the seed of David and of Bethlehem. So the different 
views of Christ, and all of them wTong, led to a division of 



A WALK WITH JESUS. 237 

the people, and caused his enemies to make capital of the 
division as a ground for his arrest. About this time the 
officers who were sent by the priests and Pharisees returned 
to them without Jesus, which raised the question, Why not ? 
The officers replied, "Never man spake like this man/ 7 Then 
the Pharisees asked the officers were they too deceived; 
meaning, had they gotten faith in Jesus as the Christ. 
And to discourage any faith in him, they asked the officers, 
"Have any of the rulers or of the Pharisees believed on 
him?" Then, by way of comment, they said, "But this 
people are cursed, knowing not the law/' At this juncture 
the secret disciple of Jesus, Mcodemus, asked, "Doth our 
law judge any man before it hear him and know what he 
doeth?" Then replied the compeers of Mcodemus, "Art 
thou also of Galilee?" meaning, Do you believe on Jesus, 
the despised Nazarene and Galilean? These two names 
carried with them contemptuous derision, therefore, thrown 
at Mcodemus. But Mcodemus was a man who would pick 
up a diamond if it were in the mud, for it is just as pure 
there as in the velvet case; so with Jesus, in his estimation. 
This Jesus had never been tried, and Mcodemus was not 
willing to pass a sentence condemnatory till Jesus was heard. 
The compeers of Mcodemus said, "Search and look, for 
out of Galilee ariseth no prophet." Then, informally, the 
meeting broke up and every man went home, with Jesus 
still at large. 

Section A. — The Adulterous Woman, Her Accusers 
and Jesus. His Discourse. 

John viii. 

Jesus is still in Jerusalem ; but a late afternoon and night 
have passed since the previous chapter, and the Sanhedrin 
Council was broken up in session because Mcodemus ven- 
tured to question its actions on account of Jesus, 



238 A WALK WITH JESUS. 

This evening and night were spent doubtless with Mary, 
Martha, and Lazarus at Bethany. When the night was 
passed, and Jesus had breakfasted, he returned to Jeru- 
salem, and began to teach in the temple, as was his custom. 
During his remarks, or before he began to speak, the scribes 
and Pharisees brought a women before him accused of 
adultery, and caught in the very act. This act, on the 
part of these parties, was everything but genteel. They 
had the law in their hands and were the law executors. 
They had no need to bring her to Jesus, who had no legal 
powers or right to say what should be done with any crim- 
inals. They had no need thus to expose an overtaken 
woman in the courts of the holy place when the Eoman 
authorities were present to decide all such cases, as well 
as their own council. They only brought her before Jesus 
to get a judgment from him, in order to use it against him, 
either ecclesiastically or civilly. They were not really after 
the woman, nor were they anxious to rid the land of forni- 
cation; it was to entrap Jesus that they came. They came 
in the usual garb of Pharisaic hypocrisy, and addressed 
Jesus as Master or Teacher. Then they recited the law 
of Moses (Lev. xx, 10; Dent, xxii, 22), and asked Jesus, 
"What sayest thou?" Jesus had told them what he had 
to' say, "That he came not to destroy the law;" hence, their 
question was useless. Since it was useless, and only to 
ensnare, Jesus made no reply, but stooped down and began 
to write, or scratch the ground, to avoid a reply, and as 
though he did not hear them. But when they pressed their 
questions, he lifted up himself and said, "He that is with- 
out sin among you, let him first cast a stone at her." By 
this remark, Jesus would say, He that is not guilty of the 
same sin that you accuse her of, let him be the first man 
to stone her, as this is legal. Then he stooped down again 
to write and not be a witness to the terrible ordeal through 
which a poor woman would pass, under stones, into death. 



A WALK WITH JESUS. 230 

But, alas! no one of all that brought her to be sentenced 
for adultery was free himself of the same crime; and when 
their consciences looked them in the face and lashed them, 
every man, beginning with the eldest, who should have 
been innocent if any, was whipped away, leaving only the 
woman and Jesus. When Jesus arose, and saw no one but 
the woman, he said, "Woman, where are those, thine ac- 
cusers? Hath no man condemned thee?" She said, "No 
man, Lord." And Jesus said unto her, "Neither do I con- 
demn thee; go, and sin no more." It must be observed 
that Jesus did not censure those men bringing the woman's 
sins out, or even carrying out the law in her case. The 
woman was a guilty sinner, and Jesus had no approval for 
her; but he had a forgiving heart, and a heart too 
generous to see a woman publicly scandalized by a set of 
adulterers under the garbs of sanctity, and not pull them 
off. So Jesus took steps to uncloak the adulterers before 
he said anything. And when the wicked accusers and un- 
worthy witnesses were all gone, Jesus spoke to the woman. 
His words to her are not to be taken as not condemning 
the woman's crime. What Jesus meant to say was that he 
had no legal sentence to pronounce upon her. It was for 
that purpose she had been brought; but as her accusers 
were unworthy witnesses there could be no trial; so Jesus 
could not act as judge, seeing he had no court. He did, 
however, pass a moral sentence, such as he passes every 
day, when he told her to not be guilty of such an act any 
more. 

But this defeat of the enemies of Jesus and of the 
accusers of the woman gave Jesus a most excellent oppor- 
tunity to proclaim himself, what he really was, "The Light 
of the world." He was the Eevealer of moral information 
and Teacher of spiritual truth. And he gives light unto 
all who follow him. When Jesus proclaimed himself the 
Light of the world, his enemies tried to make the point 



240 A WALK WITH JESUS. 

that he bore witness of himself; hence his testimony was 
false. But Jesus assured them that he had a higher testi- 
mony than himself; that his testimony had Divine sanction. 
Then he pointed out the weakness of their judgment 
that it was according only to fleshly appearance, and no 
further. His testimony, backed by the Father, was incon- 
trovertible by their own law. (Deut. xvii, 6; xix, 15.) Then 
they asked for his Father who bore him witness; but Jesus 
pointed to the fact that they knew not him. nor hence the 
Father; for if they had known him they would have known 
the Father. Of course, Jesus spoke these things mystically, 
showing that he and the Father were one; and any dis- 
covery of the one is a discovery of the other. Then Jesus 
spoke of his departure by death, and of their eternal destruc- 
tion, because they would willfully reject him. The enemy 
asked, "Will he kill himself ?" Jesus showed that he would re- 
turn whence he came, and that they in their sins would never 
be able to follow him. Then they asked, not as before, 
"Who is thy Father ?" but "Who art thou ?" Jesus replied, 
"Even the same that I said unto you in the beginning/' 
Then he continued, "I have many things to say and to judge 
of you; but he that sent me is true, and I speak to the 
world those things which I have heard of him." The enemy 
had no spiritual knowledge of the Father; hence, Jesus 
continued, "When ye have lifted up the Son of man, then 
shall ye know that I am he, and that I do nothing of 
myself." Jesus was conscious that he had the approving 
presence of the Father; and he was sure of this presence, 
because he did always the things to please the Father. And 
when Jesus proclaimed that he always pleased the Father, 
many believed he spoke the truth: and believed, therefore, 
in him. Then Jesus said to those who did believe: "If 
ye continue in my word, ye are my disciples indeed. And 
ye shall know the truth, and the truth shall make you free." 
Here, as usual, the Pharisees misunderstood the spiritual 



A WALK WITH JESUS. 241 

utterances of Jesus, and thought he was talking of natural 
servitude. They boasted, "We be Abraham's seed, and were 
never in bondage to any man; how sayest thou, Ye shall 
be made free?" These Pharisees surely took Jesus to be a 
great ignoramus, or they were such, of the Jewish bondage; 
or they willfully spoke a falsehood in saying, "We were never 
in bondage." But Jesus assured them that he was speak- 
ing of spiritual bondage, that entwines every man that 
commits sin. Then Jesus declared that he, as the Son, 
abides ever with his believers; and whom he sets free from 
sin, is free indeed. Jesus conceded that they were Abra- 
hamic; but at the same time he accused them of murderous 
intentions toward him, and that was only because his word 
found no place in them. Jesus claims a knowledge and 
the word of the Father, God. The Jews claimed Abraham 
as their father; but Jesus pointed out that if they were 
Abraham's children they would do his deeds, and not as 
they were doing; for they were seeking to kill him for the 
truth's sake. Jesus further told them they did the deeds 
of their father — meaning the devil; but here, as usual, they 
failed spiritually to understand him, and claimed that God 
was their Father. But Jesus replied, "0, no; if God were 
your Father, ye would love me; for I proceeded forth and 
came from God; neither came I of myself, but he sent me." 
Then Jesus came out plainly, and said: "Ye are of your 
father, the devil, and the lusts of your father ye will do. 
He was a murderer from the beginning, and abode not in 
the truth, because there is no truth in him. When he 
speaketh a lie, he speaketh of his own; for he is a liar, and 
the father of it. And because I tell you the truth, ye be- 
lieve me not. Which of you convinceth me of sin? And 
if I say the truth, why do ye not believe me? He that 
is of God heareth God's words; ye therefore hear them 
not, because ye are not of God." 

Then the enemy found a new epithet which had never 
16 



U% A WALK WITH JESUS. 

been applied to Jesus; they called him a Samaritan. By 
this title, they meant to say, a person was low, unworthy, 
and untrasty. But Jesus made no rash reply for this 
epithet, but rather spoke on in his usual passions. He 
said, ''I have not a devil; but I honor my Father, and ye 
dishonor me." When Jesus had made this remark, he 
made another more startling; viz., "If a man keep my say- 
ing, he shall never see death." But the Jews misunder- 
stood him again, and thought they had caught Jesus in a 
desirable trap. They said: "Now we know that thou hast 
a devil. Abraham is dead, and the prophets; and thou 
sayest, If a man keep my sayings, he shall never taste of 
death. Art thou greater than our father Abraham, which 
is dead? And the prophets are dead; whom makest thou 
thyself?" Then Jesus replied, "If I honor myself, my 
honor is nothing," showing that his honor is of the Father. 
Then Jesus points out existence for himself before Abra- 
ham. He says, "Abraham was glad to see my day, and 
rejoiced." The Jews thought Jesus meant seeing and being 
seen by Abraham, naturally; but Jesus meant in some spir- 
itual way. And, in a spiritual way, Abraham did see his 
day, and was saved by faith of his coming. Then, because 
Jesus claimed pre-existence over Abraham, his enemies 
wanted to kill him by stoning, and would have perhaps done 
so if Jesus had not so mysteriously passed out of the temple. 

Section B. — Jesus Heals a Man Born Blind. 

John ix, 1-38. 

Jesus is still at Jerusalem. When Jesus left the temple, 
under threats of the enemy to mob him, it is most reason- 
able to believe that he went to some quiet lodging for the 
time. And the language of John here, "And as Jesus 
passed by he saw a man, which was blind from his birth," 
is not to be taken, I think, in the sense that Jesus per- 



A WALK WITH JESUS. 243 

formed the miracle of giving sight to the man during his 
flight from the mob, but after things had quieted down, 
and Jesus had again entered the streets. It was perhaps 
on Saturday, as this miracle occurred on the Sabbath. It 
is said, "as Jesus passed by;" the blind man is here meant 
as the object passed. It was customary to place blind and 
other afflicted people out upon the thoroughfares to beg 
for their necessities; this is why this man was upon the 
street. And the attention of Jesus seemed to have been 
called to him by the disciples. They asked, in accordance 
with Jewish teaching that special judgments of God rested 
upon men for certain known or secret sins, "Master, who 
did sin, this man or his parents, that he was born blind?" 
But Jesus corrected the erroneous impression they had 
by telling them it was not that the man had sinned, nor 
his parents, that he was thus born; but it was to furnish 
a ground for the manifestation of the glory of God. This 
is not to say that God willed or brought about this afflic- 
tion; but rather, he permitted it, as an unnatural result, 
and brought forth his glory upon it. This blindness was, 
as all other ailments, the result of being heir of sinful 
flesh; but no special judgment was in its mission. Jesus 
further remarked to his disciples that he was here to do 
a special work, and that he had a limited time of life to do 
all such work; and meantime to enlighten the world. Then 
he began to work on his patient by spitting on the ground, 
stirring up the saliva and dirt, and besmearing it over the 
man's eyes. Then Jesus said, "Go, wash in the pool of 
Siloam." The man went, washed, and came seeing. But 
why Jesus did not say to his eyes, "Be open," and not have 
gone to the seeming unpleasant- duty of spitting upon earth 
and besmearing the man's eyes with it ? First, Jesus wished 
to play upon the man's faith, and create an expectation 
in him of something to be done; second, he wished to use 
the grit and stiff clay first literally to cover his eyelids, 



244 A ]YALK WITH JESUS. 

and thus aid in banishing all doubt as to the certainty of 
the cure. Jesus certainly did not need to use the two ele- 
ments to help effect a cure, for their tendency was rather 
to hinder it; so the two were used very much as Elijah 
used water over the altar and sacrifices. When the man 
came seeing, it raised quite an interest in all who both 
knew and thought they knew him. And when the man 
owned that he was the original blind beggar, they asked 
him, "How were thine eyes opened?" It must be observed 
that they do not ask, "How was thy sight restored?" for 
he was born sightless; and they observed that his eyelids 
had been unsealed and his eyeballs quickened or created 
so as to possess sight. The blind man replied, "A man that 
is called Jesus made clay and anointed mine eyes, and said 
unto me, Go to the pool of Siloam, and wash; and I went 
and washed, and I received sight." 

We get two excellent Christian lessons from this man: 
First, he owned that he was the formerly blind man for 
whom something had been done by the Lord. The goodness 
of God was too good for him to hide, or, under its smile, 
try to hide his former condition. Second, he testified that, 
obeying his Healer, he had received the blessing desired. 
Let every one whom God blesses tell it, and let him become 
a constant witness-bearer to the goodness and mercies of 
God. 

The testimonial spirit of this man will be seen through- 
out the connection. The people asked him where was his 
healer, but he could not tell. Then they brought the man 
to the Pharisees, to hear what they had to say; and the 
Pharisees also asked him to tell how he received his sight; 
and, as before, the man related the facts, testifying at the 
same time to the goodness of Jesus for thus helping him. 
Instead of the Pharisees and all the people rejoicing that 
the man was brought to see and taken off the streets as a 
beggar, some began to find fault with Jesus thus, "This 



A WALK WITH JESUS. 245 

man is not of God, because he keepeth not the Sabbath- 
day." But others who were more sincere asked, "How can 
a man who is a sinner do such miracles?" Thus, there was 
a division. Then the Pharisees felt the man again by ask- 
ing him, "What sayest thou of him, that he hath opened 
thine eyes?" The man replied, "He is a prophet." This 
testimony did not please the Jewish Pharisees. They hard- 
ened their hearts against Jesus, and discredited the state- 
ment that the man had been born blind. So they called 
his parents, and asked, with threatening undertone: "Is 
this your son, who ye say was born blind? How, then, 
doth he now see?" The parents replied: "We know that 
this is our son, and that he was born blind. But by what 
means he now seeth, we know not; or who hath opened 
his eyes, we know not. He is of age; ask him; he shall 
speak for himself." One can readily see that this is the 
language of fear; and John tells us it was caused by the 
Jewish Pharisees, who had agreed to excommunicate any 
who spoke favorably of Jesus as being the Christ. 

Then the Pharisees again called the man, and said to 
him, "Give God the praise for your sight if it can not be 
questioned; we know that this man is a sinner." 

How hard it is for envious prejudice to die! The man 
replied, "Whether he be a sinner or no, I know not; one 
thing I know, that, whereas I was blind, now I see." They 
again requested the man to tell what Jesus did to give 
sight; but the man would not repeat it three times, since 
they disbelieved his first two statements; and he asked 
them, "Wherefore would ye hear it again? will ye also be 
his disciples?" This was going a little too far in faith 
and boldness of speech in and for Jesus. The Pharisees 
grew angry at the man, and reviled him and called him 
a disciple of Jesus; and set themselves up over against 
him as disciples of Moses. Then they claimed that God 
spoke to Moses; and to discourage the man's faith they 



24(1 A WALK WITH JESUS. 

called Jesus something common, as "scamp" or "fellow," 
denying to know anything about his origin. But the man 
proved a match for them. He said: "Herein is a marvelous 
thing, that ye know not from whence he is; and yet he 
hath opened mine eyes. Now, we know that God heareth 
not sinners; but if any man be a worshiper of God, and 
doeth his will, him he heareth. Since the world began 
was it not heard that any man opened the eyes of one that 
was born blind. If this man were not of God, he could 
do nothing." This is, indeed, a grand defense for a blind 
man. The Pharisees replied, "Thou wast altogether born 
in sin, and dost thou teach us?" Then for prejudice only, 
they excommunicated the man. 

Jesus heard this, and when he met the man in the 
temple he asked him, "Dost thou believe on the Son of 
God?" The man asked, "Who is he, Lord, that I might 
believe on him ?" This man wanted the Son of God pointed 
out, so he might be able to use faith in him. He did not 
know that Jesus, who healed him, was the Son, for he 
thought Jesus was a prophet. This was the first oppor- 
tunity to have Jesus revealed unto him as the Son. Jesus 
then said, "Thou hast both seen him, and it is he that 
talketh with thee." The man said, "Lord, I believe;" and 
worshiped Jesus as the Son of God and Giver of his sight 
to see. 

Jesus Continues His Discoueses in the Temple. 

John ix, 39-41, and x, 1-21. 

After the blind man was given sight, and Jesus had 
talked with his enemies and the man concerning the matter, 
Jesus resumed his discourse to the people. He declared 
that he came for judgment, that the blind might see, and 
that they who see might be made blind. The sight and 
blindness referred to here are to be taken in a spiritual 
sense. Jesus came to enlighten men's minds with the light 



A WALK WITH JESUS. 247 

of spiritual knowledge; but the Pharisees claimed to be 
in possession of the religious knowledge, and rejected Jesus; 
therefore, they continued in darkness by willfully reject- 
ing the only true light, thus deceiving themselves. They 
impudently asked Jesus, "Are we blind, also?" Jesus said, 
"If ye were blind, ye should have no sin; but now ye say, 
We see; therefore your sin remaineth." 

Jesus then left off conversation with the Pharisees, and 
addressed the whole audience. He pointed out that though 
the Pharisees rejected him as the world's Teacher and 
Light, yet God the Father had set him forth as the Door 
of admission, and all who undertook any other way of sal- 
vation are thieves and robbers. They are thieves and rob- 
bers because dishonestly claiming what they do not possess 
of Divine wisdom, and taking that which belonged to Christ 
only. Jesus shows that he entered and passed through 
God the Father to reach man with God's provision of sal- 
vation; hence, all the mind of God was opened to him for 
man's complete redemption. The mind of God was re- 
vealed to the sheep of the Son by him; and the sheep of his 
fold know the Shepherd; and the Shepherd knows the 
sheep, which he calls by name to follow. The sheep know 
not strangers, neither follow them. 

Jesus reaffirmed himself the Door, and declared all pre- 
decessors were usurpers of Messianic rights. He showed 
that they could not save, but if any followed him, the same 
should be saved. He also showed that they only were to 
steal, kill, and destroy, and not to save; while he came 
expressly for salvation. He then pointed out his character 
above his predecessors, since he would give his life for the 
sheep. Those before him being only hirelings, would leave 
the sheep in dangers, because only hired. 

Then Jesus mentions other sheep not of the Jewish 
fold — the Gentiles, whom he will bring to God as well. 
These will become a part of the fold for one Shepherd. 



'-248 A WALK WITH JESUS. 

Many Jews believed the truthfulness of these words, 
while others did not; and there was a division of them. 
Some claimed Jesus was possessed of a devil — was mad; but 
others said: "These are not the words of him that hath a 
devil. Can a devil open the eyes of the blind?" These last 
quotations point out the violence of prejudice and the 
power of reason. Why say Jesus had a devil and was mad, 
when he proved to be the most holy and perfect man ? The 
only answer to be given is that their hearts were full of 
envious jealousies and prejudice. Why ask, "Can a devil 
open the eyes of the blind?" The only answer is, that 
they saw the truth, and were not willing to close their eyes 
to it; but allowed it, in coolness, to take possession of their 
souls. What lessons are here taught! How happy men 
would be if they would but drive out prejudice and envy, 
and let calm truth be the arbiter of their lives at all times ! 



Sectiox 14. — Petee and Other. Disciples Confess 
Faith in Jesus. 

Matt, xvi, 13-23; Mark viii, 27-33; Luke ix, 18-22. 

The Feast of Tabernacles is over, and Jesus takes his 
departure from Jerusalem, just by what route in this fall 
season we can not tell. At any rate, this fourteenth move 
brings Jesus into the coasts, Matthew says, of Caesarea 
Philippi. Mark says into the towns; while Luke seems to 
have Jesus only about Philippi engaged in prayer. Of 
course, there is no contradiction here. It is just a difference 
in phraseology, and just as different men speak of the same 
thing now. Jesus was somewhere near the place, and in 
meditation; and all at once he raised a question and put it 
to his disciples. The question was, "Whom do men say I 
the Son of man am ?'' This question was not put to his 
disciples to gain information on this point, but to draw out 
the faith and confession of the apostles, and to gain an 



A WALK WITH JESUS. 249 

opportunity to say to them what Jesus had wanted to say 
long before this time; namely, that he would be put to 
death by the rulers. However, Jesus did not tell them of 
this sad occurrence till he had prepared them for such sad 
news by saying other things. The disciples replied to the 
question of Jesus thus: "Some say thou are John the Bap- 
tist : some, Elias ; and others, Jeremias, or one of the proph- 
ets/' These different opinions of Jesus were heard to be 
expressed by the different people. But Jesus wished the 
disciples to tell what they thought, so he might correct any 
errors, and hand down their faithful confession to the 
world. So he asked, "But whom say ye that I am?" Peter 
replied, as usual, for himself and the rest of the disciples: 
We say, "Thou art the Christ, the Son of the living God." 
This reply for the twelve was correct and faultless. Jesus 
made no correction. The teaching of himself had been a 
success, and correctly imbibed by the disciples. Jesus ap- 
proved the answer, and said, "Blessed art thou, Simon Bar- 
jona: for flesh and blood hath not revealed it unto thee, 
but my Father which is in heaven/' By this language Jesus 
meant to teach, that such faith as these disciples had and 
professed was the revelation of God the Father, and not of 
men. It was, therefore, the true and saving faith for all 
men. 

Then Jesus continued, "Thou art Peter, and upon this 
rock I will build my Church; and the gates of hell shall 
not prevail against it." By this language Jesus did not at 
all mean that Peter was the rock, as the Papists teach, upon 
which he would build the Church or kingdom; but Jesus 
meant that the faith which Peter had just professed was 
the rock. Peter had just said, "I say, Thou art the Christ, 
the Son of the living God;" so this faith was the rocky 
foundation upon which he built the Church. 

Then Jesus continued, "I will give thee the keys of the 
kingdom of heaven: and whatsoever thou shalt bind on 



850 A WALE ]YIT1I JESUS. 

earth shall be bound in heaven, and whatsoever thou shalt 
loose on earth shall be loosed in heaven." 

While Jesus spoke to Peter, it must not be forgotten that 
he spoke to all through Peter. And what he said was not 
exclusively to him. Jesus did not mean to give Peter any 
primacy. He did not mean to tell him he had the keys or 
power alone to bind and loose; and that whoever was bound 
or loosed by him would be thus dealt with in heaven. Jesus 
speaks to all the disciples and all true ministers down to 
the end of time. 

Then Jesus charged his disciples that they should not 
talk of their confession and faith in him. This charge was 
delivered as much as a discretionary matter as anything 
else. If those disciples had begun there to talk over this 
matter to the people, they would have risen up as when he 
fed the five thousand, and laid hands on Jesus to make him 
an earthly ruler. But since Jesus was not here for worldly 
rule, he avoided everything leading thereto. And just here 
Jesus found an opportunity to break for the first time to 
his disciples the sad news of his death. He spoke indi- 
rectly and prophetically of his death before to others, but 
never as now to the twelve. He said, however, from that 
time forth that he must go unto Jerusalem, and suffer many 
things of the elders and chief priests and scribes, and be 
killed, and be raised again the third day. But this lan- 
guage was so foreign to the apostolic minds, who expected 
Christ to abide forever; was so contrary to their tastes and 
wishes, that Peter, representing the rest, "Took Jesus and 
began to rebuke him, saying, Be it far from thee, Lord : this 
shall not be unto thee." Peter, of course, spoke with much 
confidence in the divine power of Jesus to protect himself. 
He felt that Jesus would take earthly steps to defend him- 
self, and that he and the disciples, as allies, would prevent 
any such wrong upon their Master. 



A WALK WITH JESUS. 251 

But Jesus turned to Peter and said, "Get thee behind 
me, Satan: thou art an offense unto me: for thou savorest 
not the things that be of God, but those that be of men.'' 
This was one of the instances and times in which Peter went 
too far. He proceeded far enough to rebuke his Master, 
and to step in and across the only way of salvation. And 
it must be remembered that P eter was very contentious with 
his Lord; hence Jesus called him Satan, meaning adversary; 
for this is what Peter really was. Peter was an office-seeker 
in the expected earthly kingdom of his Lord; and he did not 
want any cowardly and despondent talk of his Master look- 
ing any other way than meeting his ambitions. But this 
kind of talk Jesus declared was man savory, and not godly. 
Thus we see Peter made to get behind his Lord. 

Jesus the^ Addressed the People. 

When Jesus, in turn for Peter's rebuke, rebuked Peter, 
he had another opportunity to teach the greatest lesson 
of the Christian religion; namely, Self-denial. Jesus called 
the people with his disciples unto him. The things he 
wished to say were too important to let pass any near enough 
to hear. When all were near, Jesus began and said, "Who- 
soever will come after me, let him deny himself, and take 
up his cross and follow me." This verse, teaching the lesson 
of self-denial, is the basis of all Christian living. It is the 
first lesson Jesus had to put into actual practice when he 
entered upon his life of humilition for man's redemption. 
And as Jesus had to learn and teach this lesson by experi- 
ence in the flesh, he called upon his disciples to enter, first 
of all, this same school. He said, "Whosoever will come 
after me, let him deny himself, and take up his cross and 
follow me." Then Peter was far from observing this lesson 
when he rebuked his Master, and when he said to him, "This 
shall not be unto thee." Jesus here teaches that to be a 



252 A WALK WITH JESUS. 

disciple one must lay himself aside, and in nothing hesitate 
to go and suffer and labor, if Jesus so require. Peter's 
course was but to shun the cross and shirk the duties of true 
discipleship. Hence Jesus said, in further reply, "Whoso- 
ever will save his life shall lose it: and whosoever will lose 
his life for my sake shall find it." Now to lose life is to 
deny one's self of it; and to gain it, is to avail one's self of 
it to the exclusion of godliness. 

Then Jesus asked a question which appealed to man's 
reason: "What is a man profited if he shall gain the whole 
world, and lose his own soul? or what shall a man give in 
exchange for his soul?" Here Jesus grants the possibility 
of gaining this world to a man's heart's contentment and 
bodily needs; but what good does this do in the end, when 
a man is required to lose for these his soul and eternal in- 
terests ? There is, then, great wisdom in losing the life that 
now is for that of eternal bliss, whose merits require the 
loss of this one. 

Then Jesus taught that he would come in the end of 
time with heaven's rewards, accompanied by the angels, 
and give every man a reward for the services of this life, 
good or bad. 

Then he spoke by prophecy of the speedy coming of his 
spiritual kingdom; and this he remarked would so cer- 
tainly and speedily develop, that some then listening to him 
would survive to see it. This entire passage might be looked 
upon as both gloomy and bright. Jesus first gets a clear, 
concise, and true statement of the apostles' faith. He ap- 
proved it. It was like putting a wall around one's self and 
so making it impossible to escape. Then Jesus related the 
sad, dark story of his end in the flesh, and persisted that it 
had to be for man's redemption. It was God's plan and 
way. Then he showed that the Christian life must be one 
of self-denial, suffering, and gloomy labors; yet the end 
would be bright, jubilant, and triumphant. And that he will 



A WALK WITH JESUS. 253 

finally come at the end of time with his angels and rewards 
for every man, so that both the good and the evil shall be 
duly rewarded as their works shall be found. 

Section 15. — Jesus Transfigured. 

Matt, xvii, 1-9; Mark ix, 2-10; Luke ix, 28-36. 

We last had Jesus in the neigborhood of Cgesarea 
Philippi; but this fifteenth move of the third year brings 
him to the Mount of Transfiguration. There has been no 
little speculation about the place of the Savior's transfigura- 
tion, some suggesting, with given reasons, one place, and 
some another. Since the three synoptists do not say, we 
are left to guess, and the latest and most reliable guessing 
has settled upon Mt. Hermon as being the spot where this 
momentous event transpired. It is said to have taken place 
six or eight days after the great apostolic confession. If 
Mt. Hermon is the true site, Jesus did not have far to go 
during the entire week in which we hear nothing of him 
after the confession. It usually happened that when any 
great event was going to happen in the life of Jesus there 
was a cessation from labor and meditative quietness. Jesus, 
when mentally and spiritually prepared, went up into this 
mountain, taking only three of his most matured disciples — 
Peter, James, and John. Of course, these were taken along 
as witnesses to the great event of the transfiguration. There 
was no other need for them; for they added nothing to 
the occasion, either in word or work. This was the time 
and occasion when Jesus was to be glorified and most highly 
acknowledged upon the earth; when the Father was to 
put the reins of the government in the hands of the Son, 
and when he should receive the highest acknowledgment 
of both the law and prophecies in Moses and Elias. There 
were two distinct acts on the part of the Father: First, the 
glorification of the Son; and second, the testifying to the 
sovereignty of Jesus. They were well in the high moun- 



254 A WALK WITH JESUS. 

tain, far away from all spies and spectators. It was an 
hour of supreme joy and glory to Jesus, who was about to 
be once more surrounded by the glory of the Father and 
to be in his audible presence. An hour doubtless when the 
legions of the heavenly hosts were about, and when two 
great worthies would come and talk with him of that death 
he was to die — brought on by man's disobedience. How- 
ever, the momentous hour came, and Jesus, who had shown 
a gloomy, sorrowful face, and one worn and wearied, pre- 
sented an altogether different face. It shone as the sun: 
and his raiment, which had been worn and subjected to de- 
cay, became as white as light. This was act the first of 
the Father in visibly honoring his Son. The Son once more 
gets the visible smile and comfort of the Father: and on 
the back of this appeared Moses and Elijah, representing 
the law and the prophets, respectively. These two repre- 
sentatives had a talk with Jesus — subject, 

The Death oe Crucifixion at Jerusalem. 

But for Luke we would perhaps not know what was 
talked of on this occasion: for Matthew and Mark omit 
this matter, and John and Peter, who were present, do not 
tell us anything more. Peter, James, and John were pres- 
ent as witnesses, and saw these representatives, and. they, 
doubtless, learned more than they were allowed to tell; 
but, however it was, they seemed to have been unable to 
stand such effulgent glory, and they were dazed and so 
affected that they lost interest and became sleepy. How- 
ever, Peter ventured one remark before being overcome. 
When he saw the represntatives, and learned, somehow, who 
they were, he said, "Lord, it is good for us to be here : if thou 
wilt, let us make here three tabernacles; one for thee, and 
one for Moses, and one for Elijah.*' Peter, though im- 
pressed by the sunbright face of his Lord and the holy, 
august presence of Moses and Elijah, was happy and glad 



A WALK WITH JESUS. 255 

to be in such a place. There he wanted to stay, and asked 
that he and his companions be allowed to take steps to 
that end. Poor Peter doubtless had the vain hopes that 
this was the beginning of the Messiah's earthly reign, which 
he had longed and prayed for. But while Peter was talk- 
ing to his Lord about tabernacles and the benefits to him 
and his companions from being there, "A bright cloud over- 
shadowed them: and behold a voice out of the cloud, which 
said, This is my beloved Son, in whom I am well pleased; 
hear ye him." This is the second act of the Father to 
glorify the Son, and this is the second time the Father 
has audibly testified to the Son in the same words of ap- 
proval. Nearly three years before this, when Jesus was 
baptized, the Father's voice said, "This is my beloved Son, 
in whom I am well pleased/' But now the Father goes 
one step farther. He says, "Hear ye him;" that is, Jesus 
is still my pleasure and beloved Son;- is still obedient, and 
has merited my confidence. Therefore, all law and prophecy 
have their consummation in him; hear him, to do what 
he says. He is the Word and Counselor for the people. 
Moses and Elijah both now cease, having their fulfilled 
teachings in the Son. This language was too much, from 
the voice from heaven and of God the Father, for the dis- 
ciples. "They fell on their faces, and were sore afraid." 
Jesus seeing this, went and touched them, and said, "Arise, 
and be not afraid." And so the disciples arose, but all by 
this time was gone, save Jesus, who appeared as before. 
When they were descending the mountain, Jesus said to 
his disciples, "Tell the vision to no man, until the Son of 
man be risen from the dead." Jesus had mentioned his 
death before this time, but the impression was not made 
upon their hearts as it was now. So the disciples walked 
and wondered, What can this language mean — "rising from 
the dead?" And they asked Jesus, "Well, why then say 
the scribes that Elias must first come?" That was to ask, 



256 A WALK WITH JESUS. 

"If thou art the Messiah, how canst thou die? how canst 
thou, at any rate, die before Elias comes?" Jesus replied: 
"Ellas truly shall first come, and restore all things. But 
I say unto you, That Elias is come already, and they knew 
him not, but have done unto him whatsoever they listed. 
Likewise shall also the Son of man suffer of them." This 
language was clearly comprehended by the disciples. They 
understood that Jesus meant John the Baptist, and since 
he said he would suffer as John, the disciples understood 
that he meant being put to death as was John. 

Section A. — Jesus Heals a Child. 

Matt, xvii, 14-21; Mark ix, 14-29; Luke ix, 37-43. 

Let it not be forgotten that we are still in and about 
the middle of the fall, and the healing of the child of 
epileptic fits, by casting out the dumb and deaf devil, oc- 
curred a day after the transfiguration of Jesus. When 
this event was over, Jesus returned, with Peter^ James, 
and John, to the place where he left the other disciples. 
They were somewhere about the foot of Mt. Hermon, and 
a large crowd of people, doubtless in quest of Jesus, had 
gathered about them. And when Jesus approached, lead- 
ing the three, he found the other disciples in a rather un- 
pleasant mood. A man in the crowd had asked them to 
cast a devil, of great annoyance, out of his son, and they 
had been trying to do so, but had utterly failed. This was 
one cause of their unpleasantness. And the scribes were 
asking a number of perplexing questions, which they could 
not answer, and this was another source of annoyance. 

This son was quite a young man, and was the only 
child of his anxious parent. He was strangely affected by 
a spirit which caused him to be both deaf and dumb; also, 
to commit many unclean deeds. The sickness of the son 
was a kind of epileptic fits which came on at the instigation 



A WALK WITH JESUS. 257 

of the spirit, or devil, and wholly unnerved the boy. When 
Jesus reached the crowd, the father of the boy fell at his 
feet and besought his help for the boy, stating that he 
had tried the disciples, who could do him no good. Then 
the man went on to relate how the spirit affected the child. 
He said, "Wheresoever he taketh him, he teareth him: and 
he f oameth and gnasheth with his teeth, and pineth." Then 
Jesus replied to the man, "0 faithless generation, how long 
shall I be with you? how long shall I suffer you? bring 
him unto me/' And, as the man was bringing the boy, the 
spirit tore him, and he fell, as usual, to the ground, and 
wallowed, foaming. 

Jesus then asked the father, "How long is it ago since 
this came unto him?" The father replied: "Since a child. 
And ofttimes it hath cast him into the fire, and into the 
waters, to destroy him : but if thou canst do anything, have 
compassion on us, and help us." Jesus then called the 
father's attention to the fact that the thing needed was 
faith. That would move all his troubles. "If thou canst 
believe," said Jesus, "all things are possible." Then the 
anxious father, seeing what a small thing he had to do 
to get the troubles of both himself and his son removed, 
cried out, "Lord, I believe; help my unbelief." Then the 
people began to congregate, and Jesus, before their eyes, 
"rebuked the foul spirit, saying, Thou dumb and deaf spirit, 
I charge thee, come out of him, and enter no more into him." 
It is to be observed that the spirit is expelled and put under 
ban and restriction — "Enter no more into him." It is 
no wonder that the spirit cried when ordered out of his 
foul throne, where he reigned from the boy's childhood; but, 
as on all occasions, when the devil can no longer hold the 
hearts and bodies of men, he makes a great commotion be- 
fore giving up. He so tore the boy that the people thought 
he was dead, and so spoke. But Jesus, who was there 
only to destroy the works of Satan, and not let Satan de- 
17 



258 A WALK WITH JESUS. 

stroy his works when ordered out, took the boy by the 
hand and lifted him up. Then Jesus gave the child to 
his father, and entered a house for a little quiet. And 
while seated among his disciples, the}' asked him, "Why 
could not we cast him out?" Jesus replied, "This kind 
can come forth by nothing but by prayer and fasting." 
By this language Jesus meant to urge the practicability of 
prayer and fasting, to say that they are necessary means 
of grace for strength. 

Section" 16." — Jesus Predicts His Death and Kesur- 
rection, and provides tribute. 

Matt, xvii, 23-27; Mark ix, 30-32; Luke ix, 43-45. 

While Jesus still lingered in Galilee, after the trans- 
figuration and healing of the epileptic child, he further 
talked and more plainly spoke with his disciples regard- 
ing his approaching end. But Peter voiced the sentiment 
of them all when he rebuked Jesus about talking of such 
a thing; but since Jesus gave Peter such a good sitting 
down about his forwardness and attempts to frustrate the 
Divine plans, the other disciples were really afraid to say 
anything about the matter one way or another. Yet the 
language was hidden and unintelligible to them. The lan- 
guage was not only unmeaning to them, but kept them ap- 
prehensive; and it was anything but desirable; for all the 
disciples believed Christ was to abide forever in the flesh, 
and, of course, in a visible kingdom. The sadness of his 
cruel end always had its bright side. Jesus always gave, 
as its bright side, his resurrection. He never spoke of his 
betrayal and death as his end; for the resurrection was 
always present in his mouth to counteract them. How- 
ever much Jesus spoke of his resurrection and triumph 
over death, and whatever he said to show his disciples that 
his death was essential and to comfort their dejected hearts, 



A WALK WITH JESUS. 259 

they were exceeding sorry to hear Jesus repeatedly stating 
his betrayal and sad death. They were altogether unpre- 
pared for it in body and mind. 

Jesus Eeaches Capernaum again. 

As well as this sixteenth move brings Jesus from Mt. 
Hermon and into the rural parts of Galilee, it also brings 
him back to Capernaum. 

And when it was known that Jesus had returned to 
Capernaum, those who received tribute money came to the 
Apostle Peter, for the reason that Jesus was stopping at 
his house, and asked Peter, "Doth not your Master pay 
tribute?" This was not a tax levied by the Romans, who 
at this time held the Jews as tributaries, but was a sum 
required by Moses to support the Jerusalem temple (Ex. 
xxx, 13), and paid by every legalized male. This tribute 
was kept up among the Jews, even in all their dispersions, 
till after the time of Vespasian, who ordered it to be paid 
into the Roman treasury. However, Peter replied, "Yes, 
my Master pays tribute." And Jesus did, and always had 
kept up his Church dues. However, Peter did not pay for 
his Lord, nor for himself; nor did he have any more talk 
about the matter, nor give any promises when he would 
pay, or tell Jesus, as far as we know. The reason for this, 
we infer, is that Peter had no money, and knew that his 
Lord had none. But when Peter reached his house, where 
Jesus was, Jesus began to talk of the matter even before 
Peter did. Jesus knew Peter had been called on for tax, 
and approached about his also. He could read Peter's heart 
and what he wanted to say and how he felt over the matter. 
So Jesus asked Peter as soon as he entered the house, 
"What thinkest thou, Simon? of whom do the kings of 
the earth take custom or tribute? of their own children, 
or of strangers?" Peter replied, "Of strangers." Jesus 



&6Q A WALK 11777/ JESUS. 

said, "The children then are free." By this language Jesus 
doubtless meant to say, Since this money is levied for the 
support of the temple, of which I am Lord, that exempts 
me from paying this tax; and my disciples, acting as priests, 
should go free. Even to the present, those who give all 
their labor and time for the temple service are rightfully 
exempt from contributing to the Church revenues. This, 
however, does not free the ministers from giving benevo- 
lently every time they have an opportunity. But Jesus 
wished to set a valuable example; namely, to not offend; 
to give no lawful grounds for moral complaint. Jesus said, 
"Lest we should offend them [that minister the affairs of 
the temple], go thou to the sea, and cast a hook, and take 
up the fish that first eometh up; and when thou hast opened 
his mouth, thou shalt find a piece of money : that take, and 
give unto them for me and thee.'*' The "piece of money" 
mentioned was the stater, equal to sixty-four cents of our 
L'nited States money. The amount levied on each male 
was about thirty-one and a half or thirty-two cents of 
our money, so that the amount found in the fish covered 
the taxes of both Jesus and Peter. Xow as to the miracu- 
lous element in this transaction. If Jesus did not create 
the money in the fish's mouth, and I do n't believe he did, 
yet it was miraculous knowledge to determine that a cer- 
tain fish, among millions, possessed the stater, and that 
that fish would be the first caught. If the stater was lost, 
it took miraculous knowledge to determine that fact and 
what special fish found it to swallow. If it were created 
in the fish, it took miraculous power to do so. And it 
had a great lesson to Peter: it pointed out that, in fish- 
ing for men with his gospel hook, God would stand by in 
some way to supply his bodily needs. Peter obeyed his 
Lord, went to the sea, cast into the water his hook, and the 
first fish that he" caught had the stater in its mouth, which 
Peter took and paid the tributes. 



A WALK WITH JESUS. 261 

Section A. — The Disciples Dispute — Jesus's Discourse. 

Matt, xviii, 1-35; Mark ix, 33-50; Luke ix, 46-50. 

Our last move brought Jesus unto Capernaum, where 
he is still abiding through this section. 

After Jesus had quietly reached the city, and was pass- 
ing off the time with his disciples, he asked them, "What 
was it that ye disputed among yourselves by the way?" 
The disciples held their peace; for they looked for a timely 
correction or rebuke, for by the way they had been dis- 
puting among themselves who should be the greatest. This 
greatness had reference to who should fill the highest office 
in the Messiah's earthly kingdom. It is well known that 
the disciples never understood the nature of Christ's king- 
dom till he was put to death and raised. And, as his friends 
and principal followers, the disciples believed the official 
staff or cabinet of Jesus, as Messiah, would be composed 
of themselves. But who should enjoy the right to sit near- 
est to Jesus was the bone of contention. Some said Peter 
is the man; others, John is the man; while still others 
said James is the proper man. But since their hopes were 
vain, their ideas wrong, and their whole talk tended to 
gender strife, Jesus took this occasion to correct them. 
Among the first things he said were these, "If any man 
desire to be first, the same shall be last of all, and servant 
of all." This was on the line of the Christian doctrine, 
but very strange indeed to the worldly-minded disciples, 
who were expecting great earthly pomposity. To illustrate 
what he taught and said, Jesus called a little child and set 
him in the midst of the disciples, with proud hopes, and 
said, "Except ye be converted, and become as little chil- 
dren, ye shall not enter into the kingdom of heaven." 
Therefore Jesus knocked all the life out of the ideas held 
by the disciples. He declared that they had to be con- 
verted and become as little children even to get into the 
kingdom he authorized. Then he continued, "Whosoever, 



262 A WALK Wl Til JESUS. 

therefore, shall humble himself as this little child, the same 
is greatest in the kingdom of heaven.*' This was an un- 
mistakable illustration to teach by: for there was a little 
child, pointing out the necessity of being born again. It 
was helpless even to provide for its needs; hence, dependent, 
pointing out the dependence of man upon God. It was 
simple and ignorant, whose judgment was worth nothing. 
Pointing out man's inability even to judge what is best or 
most wise for him to do at all times. Jesus further said. 
•"Whoso shall receive one such little child in my name, 
receiveth me.'*' He certainly added this thought to en- 
courage the spirit of humility; for Christ himself is thus 
received by dwelling in the humble. Then he continues 
the idea on the other hand, '"'Whoso shall offend one of 
these little ones which believe in me, it were better for 
him that a millstone were hanged about his neck, and that 
he were drowned in the depth of the sea/" This places 
quite a strong assurance down for the believer in the Lord 
Jesus, and quite a judgment upon the offender who offends 
one of the Christian believers. Then Jesus leaves the in- 
dividual, and speaks of the offending world as certainly com- 
ing under woes for offenses. Thus Jesus shows that he 
takes the part of his little ones, and that as much against 
the many as the few. Jesus also urges that the dearest 
member or members should be destroyed rather than allow 
them to cause one to offend, since it is better to enter heaven 
with some offending members gone than into hell with 
them all. Nay, Christ does not even allow one to despise 
any of his little ones, much less than to offend them in 
word or act; for hatred of these will be hatred of Christ, 
who has guarding angels always to watch the oppositions 
to his saints. Jesus teaches that God's eye is always over 
the righteous to hear and see their distresses; and the 
angels are ever beholding the face of God, who is always 
ready to point out any tribulations to his children. 



A WALK WITH JESUS. 203 

Then Jesus j)ointed out himself as the Son of man 
having come to save the lost, and that he would go out 
of the way in effort to save even one sheep gone astray. 
And the salvation and restoration of one sheep will cause 
greater joy than ninety-nine which never were lost. 

Then Jesus called attention to the great law of for- 
giveness, and first laid • down directions regarding trans- 
gressors. He said, "If thy brother trespass against thee, 
go and tell him his fault between thee and him alone: 
if he shall hear thee, thou hast gained thy brother. But 
if he will not hear thee, then take with thee one or two 
more, that in the mouth of two or three witnesses every 
word may be established. And if he shall neglect to hear 
them, tell it unto the Church: but if he neglect to hear 
the Church, let him be unto thee as a heathen man and 
a publican." We have here the only true mode of dealing 
with those who wrong us, and any other way is unchristian 
and outside the doctrines of the Christian community. 
Any man or woman who resorts to these measures will al- 
ways be successful in dealing with offenders and will re- 
flect honor upon the Christian cause; for any man who 
will not be thus won will lose his hold and claims of heaven. 
Jesus proceeded to teach the value of soul agreement in 
Church discipline and brotherly transaction; that if two 
shall agree touching anything they shall ask, it shall be 
done for them by the Heavenly Father. Just then Peter 
asked, "Lord, how oft shall my brother sin against me and 
I forgive him? till seven times?" This was a very natural 
question for Peter to ask the new Teacher; for the Jews 
had a maxim to forgive an injury only three times. But 
Peter knew his Lord would not stop there, so he was gener- 
ous enough to go twice as far, supposing his Lord would 
be well pleased. But Jesus- was not willing for Peter to 
stop at seven pardons, but called upon him to forgive 
seventy times seven. However, we must not restrict our- 



264 A WALK WITH JESUS. 

selves to so many units, here, as the only meaning of Jesus 
or Peter. The sevens and seventies of the Jews always 
are figuratives meaning indefinite numbers. They may do 
so here. At any rate, Jesus certainly means an indefinite 
number of times to forgive the repenting brother. He 
means as often as he repents. 

Jesus then spoke a parable — that the kingdom of heaven 
was like a king taking account of his servants. The first 
owed ten thousand talents; but since he had nothing to 
pay, his lord, according to the law and custom of the 
ancients, commanded him to be sold, his wife, children, 
and all he possessed, to settle the debt. This servant, 
realizing his utter helplessness, fell down at the feet of 
his lord and besought his patience, promising to pay later. 
Accordingly, the lord forgave him and loosed him. It is 
well to notice this man's account. It was quite large. It 
was about $9,436 of our money, allowing the talent to be 
worth $943.66. It is almost no wonder that the king de- 
cided to sell out a man owing this much and having noth- 
ing to pay when called to account. •'But this same forgiven 
servant went out and found one of his creditors who owed 
him only one hundred pence: and he also laid hands on 
him, and took him by the throat, saying, Pay me that thou 
owest. And his fellow-servant fell down at his feet, and 
besought him, saying, Have patience with me, and I will 
pay thee all. And he would not: but went and cast him 
into prison, till he should pay the debt." It is to be no- 
ticed how differently these two creditors acted. The first 
was moved with pity, and forbore with a man who owed 
$9,436; while the second would not forbear with his debtor 
who owed only one hundred pence, or sixteen dollars of 
our money, and he being the man just forgiven so much. 
But the case resulted thus: When the fellow-servants of 
the unforgiving creditor saw how he treated his debtor, they 
wore very sorry, and came and told unto their lord all that 



A WALK WITH JESUS. 265 

was done. Then his lord said unto him, "0 thou wicked 
servant, I forgave thee all that debt, because thou de- 
siredst me: Shouldst not thou also have had compassion on 
thy fellow-servant, even as I had pity on thee ? And his lord 
was wroth, and delivered him to the tormentors, till he 
should pay all that was due unto him." Then Jesus brought 
in forcibly his application. He said, "So likewise shall 
my Heavenly Father do also unto you, if ye from your 
hearts forgive not every one his brother their trespasses." 
Jesus says, "So will my Heavenly Father do/' meaning that 
he will not forgive us if we do not forgive our debtors. 
When Jesus says "from the heart," he means true, clean- 
hearted forgiveness, that will not react, nor retain even 
the memory of a wrong deed. 

Section 17. — Jesus taking His Final Leave of 

Galilee. 

Matthew xix, 1 ; Mark x, 1 ; and Luke all agree that Jesus 
about this time (December) left the parts of Galilee, and 
crossed the Jordan into Perea, where he spent some time 
prior to going into Judea to the last passover of his life- 
time. Jesus began his public works and doctrines in Judea, 
and spent in its northeastern parts about eight months, and 
only left as a matter of discretion and better judgment 
when persecuted by his enemies. He then went into Galilee, 
where he spent a year and six months. Now we reach the 
time when he leaves the second grand division of the Holy 
Land and crosses over into Perea, where he carries on his 
public works as usual during the next twenty or thirty 
days of his life; then goes over to Bethany and Jerusalem. 
When Jesus went through parts of Perea, teaching and 
working miracles, as he did, it might have been said he 
had touched all the parts and principal sections of the 
Holy Land and its borders. 

On his way beyond the Jordan his trip was apparently 



266 A WALK ^YITH JESUS. 

through Samaria. Luke tells us that Jesus sent messengers 
ahead to a village of Samaria to provide lodging and other 
necessities for a specified time; but because the Samari- 
tans thought Jesus was going to Jerusalem, they refused 
to entertain him and his disciples. When the disciples knew 
of this inhospitality to them and their Master, James and 
John approached Jesus, and asked, "Lord, wilt thou that 
we command fire to come down from heaven and con- 
sume them, as Elias did?" But Jesus, who is always a 
loving and merciful being, rebuked those men when he 
turned to them and said, "Ye know not what manner of 
spirit ye are of; for the Son of man is not come to de- 
stroy men's lives, but to save them.'' The teaching of Je- 
sus, and also his example in this particular instance, is so 
divine and humane! Although Jesus was the Father's Son 
and Creator of all things, and had the power to save or 
destroy, yet in the face of all such consideration he did 
nothing to that mongrel race who hated him and refused 
to entertain him because he was a Jew. He onty submitted 
to their indignities, and passed on to another village to 
spend the night. 

Sectiox A. — Jesus Beaches Pekea and Sends out 
the Seventy. 

Matt, xi, 20-24; Luke x, 1-16. 

Jesus finally crossed the Jordan, and began his work 
in Perea; but, as his time for labor in that section was 
short and work urgent, he organized, in addition to his 
regular force, thirty-five companies to go out and teach 
and evangelize in the towns and cities whither he him- 
self would come. The act of sending out these Seventy by 
twos was similar to sending out the Twelve. It was an 
act of emergency, to meet the demands of a labor which 
would have called for more time than Jesus and his dis- 



A WALK WITH JESUS. 26? 

eiples could give. Jesus was rushing upon his end, with 
only about four more months to live; and every moment, 
with him, had to count in consummating the work of re- 
demption. So Jesus said to the Seventy, "As ye go, pray 
to the Father for recruits; for the harvest truly is great, 
and the laborers are few." Jesus would send them in the 
name of the Father, and depending upon him, and not 
themselves. He knew if they went forth with the least 
part of themselves, they would accomplish no good. They 
could do no missionary evangelizing, and could not with- 
stand their enemies, who would surround them as wolves 
do the lambs. He sent them wholly depending upon the 
Father, so that they were instructed to leave purse, scrip, 
and shoes; and so important was their message that they 
were not even to salute men by the wayside. They, first 
of all duties, were to pronounce peace upon every house, 
and, if the inmates were peaceable, there they were, for 
the time, to abide. If not, their peace was to return to 
them. They were to eat such things as were given them 
in the cities, since taking offense in this wise would largely 
hinder the success of their labors. They were to act as 
physicians toward the sick, and preach that the kingdom 
of heaven was at hand. And the cities which should not re- 
ceive them they were instructed to leave, shaking off their 
very street dust. Concerning such cities, Jesus said, "It 
will be more tolerable for Sodom in the day of reckoning 
accounts." 

Then Jesus pronounced woes upon Chorazin and Beth- 
saida, because they failed to repent and believe for the 
sake of his mighty works. He said it will be better for 
Tyre and Sidon in judgment than for them; for if those 
cities had had such light, they would have repented in 
sackcloth and ashes. Jesus spoke against the pride of 
wicked Capernaum, and pronounced a prophecy which has 
been and is being fulfilled, even upon the materiality and 



268 A WALK WITH JESUS. 

identity of that place. No one certainly knows where it 
stood. 

Then Jesus said, for their encouragement: "Your words 
are mine. If they reject them, they reject me. If they 
hear them, they then shall hear me. If your hearers de- 
spise you, they will despise me; and he that despiseth me 
despiseth Him that sent me." 

The Ketukn of the Seventy. 
After the Seventy had been gone some twenty-five or 
more days, they returned to Jesus, full of joy at their suc- 
cess. They said, "Lord, even the devils are subject unto 
us through thy name." Jesus said, as an expression of 
joy in their joy, "I beheld Satan as lightning fall from 
heaven." Then he rearmed and reconsecrated them by 
throwing around them miraculous protection. He said: "I 
give unto you power to tread on serpents and scorpions, 
and over all the power of the enemy; and nothing shall by 
any means hurt you. Notwithstanding, in this rejoice not 
that the spirits are subject unto you; but rather rejoice 
because your names are written in heaven." Jesus wished 
the Seventy to know that there was greater joy than they 
had in conquering oppositions. It was that which arose 
from the fact that their names were on God's Book of 
Life. And in this gladsome report Jesus did not only re- 
joice with his disciples, but went unto the Father with 
thanksgiving. He said, "I thank thee, Father, Lord of 
heaven and earth, because thou hast hid these things from 
the wise and prudent, and hast revealed them unto babes. 
Even so, Father; for so it seemed good in thy sight." 
Then Jesus returned, in speech, to the Seventy, and said: 
"All things are delivered unto me of my Father; and no 
man knoweth the Son, but the Father; neither knoweth 
any man the Father, save the Son, and he to whomsoever 
the Son will reveal him." Then Jesus makes a worldly ap- 



A WALK WITH JESUS. 269 

peal, saying: "Come unto me, all ye that labor and are 
heavy laden, and I will give you rest. Take my yoke 
upon you, and learn of me; for I am meek and lowly in 
heart, and ye shall find rest unto your souls; for my yoke 
is easy, and my burden is light." This beautiful thanks- 
giving service to the Father and this universal call, with 
promises of Divine grace, are said to be the most sublime 
utterances of the entire sayings of Jesus. From them 
sparkles only Divinity — there is here found no humanity. 
Luke says Jesus turned and said to his disciples alone: 
"Blessed are the eyes which see the things that ye see; 
for I tell you that many prophets and kings have desired 
to see those things which ye see, and have not seen them, 
and to hear those things which ye hear, and have not 
heard them." 

Section B. — Parable of the Good Samaritan. 

Luke x, 25-37. 

One thing peculiar about the Perean ministry of Jesus, 
and rather annoying, is that we can not, for want of data, 
locate him. All that is said is that he sent the Seventy 
to the towns whither he himself would come. The prob- 
able reasons why the writers do not locate Jesus are: 
First, his stay in this section was very brief; second, he 
was evidently always on the go, and halted not long enough 
for the writers to get sufficient topical information; third, 
the writers seek to give the principal statements and facts; 
fourth, there are many things Jesus spoke of, and did, 
which the writers did not get, as they were not all with 
Jesus at all times. 

Jesus was somewhere in these parts when a certain 
lawyer, by way of temptation, asked, "Master, what shall 
I do to inherit eternal life." This man was, of course, a 
Jew, and versed in the religious law. He knew what the 
law required to gain eternal life, but, being of the Phari- 



270 A WALE WITH JESUS. 

saic class, he wanted to test the ability of Jesus to answer, 
or wished to get an answer such as he could use against 
him. But Jesus was always ready for his enemies, it mat- 
tered not under what colors they came to him. He knew 
man, and could read his very thoughts and intentions be- 
low his words. 

Jesus asked this lawyer: "What is written in the law? 
How readest thou?" This man, being informed, answered 
correctly. He said, "Thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, and with all thy 
strength, and with all thy mind, and thy neighbor as thy- 
self." Jesus, who came, not to destroy, but to fulfill the law, 
said: "Thou hast answered right. This do, and thou shalt 
live." 

But since the lawyer was not a sincere seeker after 
truth, he proposed some further questions to reach a de- 
sired end. He asked Jesus regarding the word "neigh- 
bor," "And who is my neighbor ?" This was a very natural 
question for a Jew to ask; for they taught that Jews were 
neighbors to Jews living near, and to no others. But 
Jesus was no such Jew in heart or in doctrine. So, to 
draw out this Jew, and teach the ages and generations the 
true neighborly lesson, Jesus utters a parable. He said: 
"A certain man went down from Jerusalem to Jericho, 
and fell among thieves, which stripped him of his raiment, 
and wounded him, and departed, leaving him half dead. 
And by chance there came down a certain priest that way; 
and when he saw him, passed by on the other side. And 
likewise a Levite, when he was at the place, came and 
looked on him, and passed by on the other side. But a 
certain Samaritan, as he journeyed, came where he was, 
and, when he saw him, had compassion on him, and went 
to him, and bound up his wounds, pouring in oil and wine, 
and set him on his own beast, and brought him to an inn, 
and took care of him. And on the morrow, when he de- 



A WALK WITH JESUS. 271 

parted, he took out two pence, and gave them to the host, 
and said unto him, Take care of him; and whatsoever 
thou spendest more, when I come again, I will repay thee." 
We have now the parable, and we have the three characters 
to look at, considering the man wounded was a Jew, the 
priest was a Jew, and the Levite was a Jew. We see how 
these religious teachers and officials did by a mobbed man 
of their own race. And we see how the Samaritan, whom 
the Jews hated and dissociated, did. The parable being- 
laid open, so that the lawyer could see it from every point 
of view, Jesus asked him, "Which, now, of these three, 
thinkest thou, was neighbor unto him that fell among the 
thieves?" There really was but one possible, true answer, 
and the man gave it. He said, "He that showed mercy 
on him." This was just what Jesus wanted to hear; and 
right out of this answer he draws the great lesson of neigh- 
borly kindness. He said to the lawyer, "Go, and do thou like- 
wise." Hence we see Jesus's approval of the law and what 
he requires to inherit eternal life. It is summed up in lov- 
ing the Lord with all our hearts, and treating our neigh- 
bors as we would have them treat us, and this regardless 
of race, color, or previous conditions. 

Sectiok C. — Jesus Teaches How to Pkay. 

Luke xi, 1-13. 

While Jesus was praying in some unknown place in 
Perea, a disciple — not one of the apostles, perhaps one of 
the Seventy — came unto him, and said, "Lord, teach us to 
pray, as John also taught his disciples." Most teachers 
of religion anciently taught their disciples some form of 
prayer; hence this man asked as much of Jesus. This 
prayer, however, is not to be confounded with that in the 
Sermon on the Mount. The prayer in Matthew was gen- 
eral; this is particular. It was given rather as a model 
by way of contrast with those of the heathen and Pharisees. 



272 A WALK WITH JESUS. 

This prayer is for guidance and comprehensive requests. 
Jesus, however, had given a perfect model of prayer, and 
therefore he did not need to change it; so he gives the 
same here, in substance, if not in words. The slight varia- 
tions come more out of translations and revisions than 
anything else. I think, however, that this form of Luke 
is more excellent than that of Matthew; but as we have 
noticed the one by Matthew, we shall only refer to that 
for consideration. 

Jesus, to encourage the use and practice of prayer, 
speaks a parable by which he enforces it. He said: "Which 
of you shall have a friend, and shall go unto him at mid- 
night, and say unto him, Friend, lend me three loaves; for 
a friend of mine in his journey is come to me, and I have 
nothing to set before him; and he from within shall an- 
swer and say, Trouble me not; the door is now shut, and 
my children are with me in bed; I can not rise and give 
thee. I say unto you, Though he will not rise and give 
him, because he is his friend, yet because of his impor- 
tunity he will rise and give him as many as he needeth." 
Thus Jesus reaches the point where he can urge prayer 
through importunity. The case refers to cold humanity; 
yet because the one outside is very urgent, the one inside 
rises and grants his request. Jesus would again here ask, 
"If ye be evil, and sinful humanity can do thus well, what 
may you expect from the rich and bountiful hand of a 
Heavenly Father who is all love and benevolence ?" There- 
fore he adds, "Ask, and it shall be given you; seek, and ye 
shall find; knock, and it shall be opened unto you/' The 
thought is reassuring and comforting that our Heavenly 
Father, who is in possession of all things present and to 
come, is willing to bestow them upon us, his children, for 
the lone sake of humbly asking him for what we need. 
And the proof of this is that "every one that asketh re- 
ceiveth; and he that seeketh findeth; and to him that 



A WALK WITH JESUS. 273 

knocketh it shall be opened." Then, with Paul, we may 
join: "Let us come boldly to a throne of grace, that we 
may obtain mercy and find grace to help in time of need; 
for we have not a high priest which can not be touched 
with the feeling of our infirmities; but was in all points 
tempted like as we are, yet without sin." How willing God 
is to supply all our needs can only be found out by actual 
experience. Go to him, and see for thyself. 

Section D. — Jesus Feasts at a Pharisee's House. 

Luke xl, 37-54. 

Jesus is still in Perea, in December; and, while speak- 
ing on one occasion — perhaps in the street or outdoor 
place — a certain Pharisee besought him to dine with him. 
We note that Jesus was always ready to accept the hospi- 
talities of his friends or foes. He knew well the object of 
this Pharisee in offering this hypocritical invitation. Not- 
withstanding, he went in and sat down to dine with him 
without washing his hands. This fact caused the Pharisee 
to marvel. But to his words about washing, Jesus replied: 
"Now do ye Pharisees make clean the outside of the cup 
and platter; but your inward part is full of ravening and 
wickedness. Ye fools, did not he that made that which 
is without make that which is within also?" Jesus by these 
words reproves the Pharisee, and shows him how incon- 
sistent it was to claim outward cleanliness when there was 
inward impurity, or, as Jesus called it, inward, ravening 
wickedness. The lesson that Jesus teaches here is that 
•the heart's motives and intentions are the things to be 
pure, and not only outward appearances and words. Then 
Jesus continued to teach this Pharisee a more important 
lesson than words or only outward cleanliness. Jesus said, 
"Give alms of such things as ye have, and behold, all things 
are clean unto you." By these words Jesus would say the 
duty of giving out of a pure heart for mercy's sake is one 
18 



274 A WALK WITH JESUS. 

of the means of religious cleansing of sin; and if the sins 
of the bod}' be washed clean, there will be no moral pollu- 
tion that needs to concern one. Then Jesus pronounced 
woes upon the treacherous Pharisees as follows: "Woe unto 
you, Pharisees; for ye tithe mint and rue and all manner 
of herbs, and pass over judgment and the love of God! 
These ought ye to have done, and not to leave the other 
undone. Woe unto you Pharisees; for ye love the upper- 
most seats in the synagogue and greetings in the markets. 
Woe unto you, scribes and Pharisees, hypocrites; for ye are 
as graves which appear not, and the men that walk over 
them are not aware of them." It is to be observed that 
Jesus pronounces three woes against this Pharisaic class 
because of their hypocritical characters, notwithstanding 
the} r claimed to be religious teachers and rulers. Real 
character and its quality are what Jesus is aiming at in 
all he here says. At this juncture a lawyer interrupted 
Jesus, because in the utterance of the third woe he men- 
tioned, as not before, the scribes. He said to Jesus, "Mas- 
ter, thus saying, thou reproachest us also." But Jesus 
makes no pause in hurling the thunderbolts of his woes 
because this man's class were lawyers. He adds: "Woe 
unto you also, ye lawyers; for ye lade men with burdens 
grievous to be borne; and ye yourselves touch not the 
burden with one of your fingers. Woe unto you; for ye 
build the sepulchers of the prophets, and your fathers killed 
them. Truly, ye bear witness that ye allow the deeds of 
your fathers; for they indeed killed them, and ye build 
their sepulchers. Therefore also said the wisdom of God*, 
I will send them prophets and apostles, and some of them 
they shall slay and persecute; that the blood of all the 
prophets, which was shed from the foundation of the world, 
may be required of this generation, from the blood of 
Abel unto the blood of Zacharias, which perished between 
the altar and the temple. Verily, I say unto you, It shall 



A WALK WITH JESUS. 275 

be required of this generation. Woe unto you, lawyers! 
for ye have taken away the key of knowledge. Ye entered 
not in yourselves, and them that were entering in ye hin- 
dered." When Jesus ceased to speak reproachfully of the 
lawyers, they attempted to provoke some irascible word 
by getting him to talk much; for they were laying in wait 
to get some words by which they might accuse him. 

Section E. — Jesus Discourses with a Great Multi- 
tude. 

Luke xii, 1-59. 

Jesus was at some unknown spot in Perea, and, as usual, 
a vast multitude surrounded him. And he began to dis- 
course with them by way of doctrine and warnings. He 
again warned his disciples of the false doctrines of the 
Pharisees, since it was capable of doing much harm to the 
true doctrines which he set forth. And Jesus well warned 
his apostles against the Pharisaic leaven; for it did noth- 
ing but disseminate doctrines against them and the person 
of Christ, to destroy or make both void. However, Jesus 
makes the point that the day will come when every man's 
doctrines and doings shall be laid open and be proven 
whether they are good or bad. He therefore encouraged 
his disciples to go on in the fearless discharge of all du- 
ties since their opposers could go no farther than injure 
the body. God was their Guide; and since he held the desti- 
nies of both worlds in his hands, he alone is to be feared. 
Then again Jesus points out the loving care of the Fa- 
ther, who carefully looks after the welfare of the most 
insignificant creatures, then much more those of his own 
imae and likeness. Jesus encourages faith in himself by 
saying he will confess his believers before the Father and 
the angels, and that he will deny before them all who 
deny him. He continued this encouragement by saying 
sins against him, but repented of, have forgiveness; but 



&76 A WALK WITH JESUS. 

not so regarding the sins against the Holy Ghost. Then 
he added, for their still further encouragement under trials, 
that the Holy Ghost would take their part in words, to 
rescue them from the hands of their assailants before the 
courts. 

Just at this juncture in the discourse a young man 
stepped up and requested Jesus to have his brother to 
divide the inheritance with him. We do not know the 
exact character of this patrimony, though it was doubtless 
the estate of deceased parents. And it does not seem, from 
the way the young man came, and from what Jesus said, 
that he was very sincere in his request. If he were not 
sincere, it was a snare to entrap Jesus; for if he had given 
any countenance to the request, it would have been alleged 
that Jesus was interfering with civil affairs. But Jesus 
was never entrapped by designers; for he always exposed 
even their motives and intentions before they began to 
speak. Here Jesus replied, "Man, who made me a judge 
or a divider over you?" This language clearly points out 
the fact that Jesus was not the man to entertain questions 
of human law and order. His work was religious and for 
the souls of men. But while Jesus declined any part in 
adjusting the estate, he saw a good chance to teach, para- 
bolically, a "great lesson of religious truth; and he did it. 
He lifted up his voice then to all near, and said: "Take 
heed, and beware of covetousness ; for a man's life con- 
sisteth not in the abundance of the things which he pos- 
sesseth." Then comes the parable and its religious lesson. 
Jesus said : "The ground of a certain rich man brought forth 
plentifully, and he thought within himself, saying, What 
shall I do, because I have no room where to bestow my 
fruits? And he said, This will I do: I will pull down my 
barns, and build greater; and there will I bestow all my 
fruits and my goods. And I will say unto my soul, Soul, 
thou hast much goods laid up for many years. Take thine 



A WALK WITH JESUS. 277 

ease, eat, drink, and be merry. But God said unto him, 
Thou fool, this night thy soul shall be required of thee; 
then whose shall those things be which thou hast pro- 
vided? So is he that layeth up treasure for himself and is 
not rich toward God." 

This parable is self-explanative, and its lessons can be 
easily discovered. The Savior wished to emphasize concern 
for the soul-life, as well as for that of the body. Jesus 
then turned to his disciples, and continued, "Therefore I 
say unto you, Take no thought for your life, what ye shall 
eat, neither for the body, what ye shall put on/' Then 
Jesus points out life as that which is uppermost. He called 
it "the life," showing that he had reference to that above 
the physical. The life, he says, should be considered before 
all earthly objects, since its right concern brings all bodily 
needs. Jesus again referred to other inferior creatures 
which were cared for by the Father as evidence that he 
would keep those who were followers of the Son. Jesus 
would further take the minds of his disciples off of the 
objects of this life, chiefly because this life was not at all 
in their control, not even to add one cubit to their stature. 

Here Jesus addressed them by way of encouraging their 
ministerial labors of the kingdom. He gave them to know 
that it was the Father's good pleasure to give them the 
kingdom in spite of all their oppositions. Jesus further 
urged a righteous disposition of any and all earthly pos- 
sessions that might in any way hinder their religious lives, 
and make investments above with God and away from cor- 
rosion or plundering. And this course would be wise, since 
a man's treasures control his heart. If their treasures were 
with God, there would be their heart's crave to get also. 
To this end then JesUs urged: "Let your loins be girded 
about, and your lights burning, and ye yourselves like unto 
men that wait for their lord when he return from the wed- 
ding; that, when he cometh and knocketh, they may open 



278 A WALK WITH JESUS. 

unto him immediately. Blessed are those servants whom 
the lord, when he cometh, shall find watching. Verily, I 
sa} r unto you that he shall gird himself and make them 
to sit down to meat, and will come forth and serve them. 
And if he shall come in the second watch, or come in the 
third watch, and find them so, blessed are those servants. 
And this know, that if the good man of the house had 
known what hour the thief would come, he would have 
watched, and not have suffered his house to be broken 
through. Be ye therefore ready also; for the Son of man 
cometh at an hour when ye think not." 

Peter interrupted the Master by asking, "Was the parable 
unto the disciples only, or general?" Jesus continued: 
"Who is that faithful and wise steward whom his lord shall 
make ruler over his household, to give them their portion 
of meat in due season? Blessed is that servant whom his 
lord, when he cometh, shall find so doing. Of a truth I 
say unto you that he will make him ruler over all that 
he hath. But and if that servant say in his heart, My lord 
delayeth his coming; and shall begin to beat the men-serv- 
ants and maidens, and to eat and drink and to be drunken; 
the lord of that servant will come in a day when he looketh 
not for him, and at an hour when he is not aware, and 
will cut him in sunder, and will appoint him his portion 
with the unbelievers. And that servant which knew his 
lord's will, and prepared not himself, neither did accord- 
ing to his will, shall be beaten with many stripes. But he 
that knew not and did commit things worthy of stripes, 
shall be beaten with few stripes; for unto whomsoever 
much is given, of him shall be much required; and to whom 
men have committed much, of him they will ask the more." 
Jesus then spoke subjectively. He said that he was come 
to send fire on the earth, by which he meant some form of 
judgment for sin — perhaps the Roman depredations of the 
Jews. It may also have reference to spiritual fire, to be 



A WALK WITH JESUS. 279 

used for the consumption of sin in the world. However, 
he points out his passion and coming death as a pre- 
eurser of this fire. He calls his sufferings a "baptism" — 
and truly they were; for Jesus was truly a victim of five 
bloody wounds, besides the blood of his brow. 

Jesus then pointed out the fact that his mission and 
course in the world in dealing with sin would not give, 
as was supposed, peace upon earth, but rather division of 
the nearest relatives; for all who believed on him and 
loved righteousness would be called on to oppose evil in 
the closest earthly friends. Then Jesus spoke of the heav- 
enly signs that were generally understood, and asked, "Why 
did they not understand the spiritual signs each day be- 
fore their eyes?" It was the spiritual signs of religious 
doctrine set forth by himself that Jesus referred to. Finally 
he gave directions how to deal with their adversaries who 
would annoy them for his sake. 

Section F. — Jesus Continues His Discourse to the 
Great Multitude. 

Luke xiii, 1-9. 

Jesus continues his Perean discourse begun in the pre- 
vious chapter. And while discoursing, some one who mis- 
understood the character and doctrine of Jesus began to 
tell of the tragedy of Pilate, who, being an enemy to Herod, 
had slain many of Herod's subjects. This was perhaps the 
first time Jesus ever heard of this, and it was told either 
to ensnare him by getting him to meddle with civil affairs, 
or to have him give his judgment regarding such matters 
for their adjustment; but Jesus is not carried off either way, 
yet teaches a spiritual lesson. And his lesson was that it 
is not the magnitude of crime alone that condemns or 
alleviates, but that all sin is to be repented of, or it, small 
or great, will bring ruin to the soul. He taught that mere 



'■280 .1 WALK WITH JESUS. 

accidents, such as the fall of the Siloam tower, is not to 
be pointed out as a judgment of God for men's great crimes 
only, since Divine judgments are meted out with no allow- 
ances for sin. Jesus then resumed his discourse, and be- 
gan the parable of the fig-tree. 

Section G. — Barren Fig-Tree. 

The parable: "A certain man had a fig-tree planted in 
his vineyard, and he came and sought fruit thereon, and 
found none. Then said he unto the dresser of his vine- 
yard, Behold, these three years I come seeking fruit on this 
fig-tree, and find none. Cut it down. Why cumbereth it 
the ground? And he, answering, said unto him, Lord, 
let it alone this year also, till I shall dig about it and 
dung it. And if it bear fruit, well; and if not, then after 
that thou shalt cut it down." Among the crowds who al- 
ways followed Jesus for light and benefit could always be 
found the enemy — mostly the Pharisees. For this rea- 
son Jesus spoke more frequently in parables. These par- 
ables were not always understood by the enemy nor the 
friend; but to the latter Jesus always, in private, explained 
his parables. What did he wish to teach the Pharisaic mind 
here but that they, the leaders of the Jews, were the bar- 
ren fig-tree, around whose hearts he had dug and dunged 
with his Word and rich, gracious mercies for nearly three 
years; yet they were fruitless and sinful as a race? But 
he was willing to bear with them another year, and try 
means untried, and if they would open their stony hearts 
and let him in, well; if not, they should be cut down. How 
plain was this language, and yet how dark to a mind of 
sinful prejudice! Sin and prejudice always becloud man's 
best intellect, and rush him on to his hasty doom. Jesus 
had pleaded with his own race, represented by the Pharisees, 
in so many ways and by so many references to Holy Writ; 



A WALK WITH JESUS. 281 

yet no word nor work could cause their minds to fly open 
to eternal truth; hence they rushed on to their own doom, 
and perished under the Eoman ax. 

Section H. — Jesus Enters a Synagogue and Heals an 
Infirm Woman on the Sabbath. 

Luke xiii, 10-17. 

There is no wonder that Jesus was in the synagogue on 
the Sabbath; and when he saw there this poor, invalid 
woman, it is not strange that he at once pitied her and 
began to help her. We know not her disease. It was, 
perhaps, chronic rheumatism. It had gone on eighteen 
years, and she was bowed together. Her suffering must 
have been great, since her attitude was miserable. She 
could in no wise straighten herself. We can not tell why 
she was at the synagogue. There are many suppositions: 
First, it may have been her custom to attend; second, it 
may be she was there to ask alms ; third, she may have been 
there, having heard that Jesus would be there, whom she 
hoped to see in behalf of her infirmities. At any rate, 
whether one or all these causes brought her, she was there; 
and while we have no prayer of hers, Jesus does speak, 
and relief comes to her. He said, "Woman, thou are loosed 
from thine infirmity;" then laid his hands on her, and 
immediately she was made straight, and glorified God. 

Yet it is strange that, in the face of the greatest suffer- 
ings, here is some one to oppose the Healer and remedies. 
After this poor woman was released, the ruler of the syna- 
gogue spoke with anger, because, as he Pharisaically 
claimed, it had been done on the Sabbath-day. But Jesus 
pointed out at once his inconsistent hypocrisy in that he 
showed that they were not Sabbath-keepers; for they will 
loose their ox or ass, and lead him to drink on the Sab- 
bath; hence, if they pitied a mere beast, and thus cared 
for it, should he not care for a daughter of Abraham? 



B82 A WALK ]YITH JESUS. 

When Jesus had finished this exposure, the accusing enemy 
was ashamed, and the people rejoiced for what had been 
done. Jesus always showed himself a faithful friend to 
humanity, regardless of men's prayers or praise. He al- 
ways went about doing good for the sake of righteousness. 

Section I. — Jesus Resumes His Discourse and Speaks 

Parables. 

Luke xiii, 18-35. 

The first parable: "Jesus said, Unto what is the king- 
dom of God like? And whereunto shall I resemble it? It 
is like a grain of mustard-seed which a man took and 
cast into his garden, and it grew and waxed a great tree; 
and the fowls of the air lodged in the branches of it." By 
this parable Jesus taught the magnificent growth of his 
Church from small things to great, from which the people 
from the four quarters of the globe might find good. 

Then Jesus spoke the parable of leaven, and taught a 
similar lesson as above, that his kingdom, as leaven, would 
multiply and fill the earth. These last two parables were 
very inspiring to his disciples and a thrust at his opposers. 

After the healing in the synagogue of the infirm 
woman and the resumption of his discourse, Jesus began 
to go from place to. place teaching. Indeed, his entire teach- 
ing and work of Perea were itinerary. He had no familiar 
friendships in Perea, nor haunts; and he only went thither 
to conduct a very brief work of a few days, and because 
he had finished his Galilean ministry. He now sets his face 
toward Jerusalem, near by which he is to visit his friends 
at Bethany. 

As he journeys with his disciples, some one asked, 
"Lord, are there few that be saved ?" Jesus replied, "Strive 
to enter in at the strait [tedious] gate; for many, I say 
unto you, will seek to enter in and shall not be able." The 
strait gate here would suggest the difficulties against which 



A WALK WITH JESUS. 283 

one must fight and the obligations to be consistent in 
Christian character. 

Jesus shows that if the life is idly passed off and the 
character sullied, the master is, in such a time, liable to 
call to account, and if the servant be not ready, his Lord 
will, meantime, shut the door against him. Then will all 
anxiety of knocking prove useless; for the only answer 
will be, "I know you not." Jesus further teaches that no 
amount of previous labor will be a cause of justifying the 
unfaithful man, though that labor be the intimacy of eat- 
ing and drinking in the Divine presence. All such may 
expect is to be driven out to weeping and gnashing of 
teeth. These last-quoted words are evidently a thrust at 
the Jews, -who had not been watchful, and had not guarded 
their own Scriptures' relative to the Messiah. Therefore 
Jesus said to them, Ye shall see Abraham and Isaac and 
Jacob and all the prophets in the kingdom of God, and 
you yourselves thrust out. And behold, there are last which 
shall be first, and there are first which shall be last. 

Section J. — Jesus Warned against Herod. 

While we call the statement of the Pharisees to Jesus 
concerning Herod a warning, it is hardly such in a true 
sense; for the Pharisees were no friends to Jesus. Yet 
warning is always a friendly act. The Pharisees came to 
Jesus, and said, "Get thee out, and depart hence; for Herod 
will kill thee." Behind this is the real Pharisee, who did 
not speak to have the life of Jesus preserved; for they 
envied and wished him death everywhere. What did they 
want ? It was to hasten Jesus on, perhaps, from their parts, 
so he would not uncover their sins, and on to Jerusalem, 
where they knew that death awaited him. 

But Jesus calmly replied: "Go ye, and tell that fox 
[Herod], Behold, I cast out devils, and I do cures to-day 



284 A WALK WITH JESUS. 

and to-morrow; and the third day I shall be perfected. 
Nevertheless I must walk to-day and to-morrow and the 
day following; for it can not be that a prophet perish out 
of Jerusalem." 

This language of Jesus is only parabolic, and tells of 
the manner of his death, which he shows must occur at Je- 
rusalem, and not by Herod, since Jerusalem was bent on 
this cruel outrage. And as Jesus thinks of his death in 
the great city, he weeps over it, calling it by name, and 
said, "Often would I have gathered thy children together 
as a hen doth gather her brood under her wings, and ye 
would not." Then he shows the desolation of their house, 
and that because they had utterly driven him, their Savior, 
away. 

Section 18. — Jesus at Bethany. 

Luke x, 38-42. 

Jesus has been traveling considerably of late, and teach- 
ing in parts of Perea; but we last had him in a journey 
toward Jerusalem. He has finally reached the great city, 
and, as usual when in Jerusalem, he visits his clear friends 
at Bethany, a small village out east, where he is entertained 
by the beloved Mary, Martha, and Lazarus. It is about the 
middle of December. On this occasion it is said by Luke 
that Martha received Jesus into her house, which state- 
ment seems to suggest that Martha was in charge, and hence, 
the older. This thought is further confirmed by Martha 
having all the home cares upon her, while Mary sat at the 
feet of Jesus, gaining knowledge. Martha, in the midst of 
her cumbersome duties, cried out in complaint, "Lord, dost 
thou not care that my sister hath left me to serve alone? 
Bid her therefore that she help me." But Jesus, ever 
more concerned about eternal interests than perishable 
ones, spoke gently, yet plainly, to Martha. He said: 
"Martha, Martha, thou art careful and troubled about 



A WALK WITH JESUS. 285 

many things; but one thing is needful, and Mary has 
chosen that good part, which will not be taken 
away from her/' Martha was anxious about her Lord's 
earthly needs, while Mary wished to gain the living 
knowledge, which would not be taken from her; and 
Christ approved her course. This brings us a great les- 
son: Let go the world and all of its cares for the interests 
of the soul. 

Section 19. — Jesus at Jerusalem. 

John x, 22-29. 

As was the custom of Jesus when at Bethany, he al- 
ways went into the city to teach in the temple. Thus we 
have him, on this occasion, taking advantage to enter the 
city, during the feast of dedication, to discourse among 
the people. Jesus always sought populous occasions to 
teach. All his other visits prior to this were in April and 
October, but now he comes in late December to that dedi- 
cation. We have had Jesus attending two other feasts 
prior to this; viz., that of the Passover and the Taber- 
nacles, which we have explained. But now we reach a 
new one; hence a word of explanation. The dedication 
feast was instituted by Judas Maccabseus in commemoration 
of his purifying the temple after it had been defiled by 
Antiochus Epiphanes. It began on the 25th of the month 
Cisleu (which answers to the 18th of our December), and 
lasted eight days. Jesus, on this occasion, showed himself 
in Solomon's porch. As he stood, the Jews approached 
to ask him, "If thou be the Christ, tell us plainly." Jesus 
answered, "The works that I do in my Father's name, they 
bear witness of me." And this was and is even to-day the 
best witness man has. If a man's works are continually 
evil, the heart, which is the source of the issues of life, 
is wrong; but if the labors are good, then the man is good. 

The works of Jesus fully vindicated his claims and es- 



286 A WALK WITH JtiSUS. 

tablished him the Messiah. To observe his works was to 
recognize him the Sent of God. The only reason why one 
should fail to see Jesus as the Anointed One was the fact 
that he was not of the fold of Christ; for all the sheep 
of the fold both know and hear the Good Shepherd's voice 
and follow him. Besides, the Shepherd giveth his life to 
save his sheep, and will save them without perishing. And 
the ground of the salvation of his sheep is that they will be 
upheld by the Father and himself, who is equal to the 
Father. 

Section A. — The Jews Would Stone Jesus. 

John x, 30-39. 

The Jewish mind could stand to hear Jesus claim in- 
timacy with the Father, but when he claimed identity they 
were enraged and gathered up stones to destroy him. But 
Jesus appeals to their consciences by again referring them 
to his good works. These were many, in the name of the 
Father. So he asked, "For which of these good works 
do ye stone me?" What a Christian lesson is here — that 
we always be able to point to only good and many works 
in God's name! The blinded Jews replied, "We do not 
stone thee for good works, but for blasphemy." They ac- 
cused Jesus of blasphemy when he said, "I and my Father 
are one." But this was no blasphemy, but the eternal 
truth; for he and the Father were verily one. But, to 
justify himself, Jesus replies: "Is it not written in your 
law, I said ye are gods?" Now it is clear, if he called them 
gods to whom the Word of God came, that they should not 
say he whom the Father hath sanctified and sent into the 
world blasphemed because he said, I am the Son of God. 
Jesus proposed that he be not believed if he did not good 
and Divine works; then urged that the works be believed 
in case of his rejection. But when he had pushed his 
claim to unanswerable propositions, his enemies tried again 



A WALK WITH JESUS. 287 

to arrest him; but this was a time when he escaped their 
cruel hands and went his way. We do not know just how 
Jesus avoided his enemies, but he used to advantage the 
crowds or some Divine disappearance. 

Section 20. — Jesus at Bethany Beyond Jordan. 

John x, 40-42. 

It is now very late in December, A. D. 29. Jesus left 
the city of Jerusalem, in the previous section, under threats 
and attempts of arrest because he claimed identity with 
the Father. He left Jerusalem after the Feast of Dedica- 
tion, and again crossed the Jordan eastward. 

Now, for the first time since his baptism, he revisited 
his old baptismal place where John baptized him. He spent 
some time hereabout, though we know not just how, or 
where, or why. He doubtless had some friends of the 
Baptist or of some others where he made his first disciples. 
It is supposed he stopped with these. Jesus could not be 
alone, however, and would not be idle. He labored in some 
religious way; for many visited him, and declared all John 
said of Jesus was indeed true. And because they believed 
John's words, and learned of Jesus, they believed on him. 



CHAPTER VII. 

^cr- ^>" "".}.:- ;-i _zz lz-i tzzrzz months 

.7 ~Z-ZS. 
5zcr:o>~ 1. — Jests is - Pzsza, 

AFTEE some days about his baptismal place, Jesus re- 
turns into Perea. where he was during the most of 

i : I: : ; z :~ : .'::v.: J :z v. :■.:"■'. A. D. 30, and 

Jesus is fast approaching his end of life and labor, hav- 
ing only about three months more to live. 

He z time : this month (January) in these 

parts, and labors; but, as before, at no settled place. His 
life rr-:~= llzzz:z~ ii: z/:z: iz z,";;:z :.- ~_t ;-v:::;.;_t~ 
his end. 



Section" A.— Jests I>zzs -v-h ± Pzazi.zz ±xz He. 
rzz I>z;?zt. 



We frequently read in the Gospels of the Pharisees 
inviting Jesus to dine; yet we know that they were his 
avowed enemies. How is this to be accounted for? First, 
it was ek some act or word of Jesus by which they 

might entrap him — these meals furnished an occasion if 
:uld be off his guard; bat he was always watching. 
Second, it was truly Pharisaic which was ostentatious. The 
Pha: znxious for worldly praise and to get 

Jesus to join their mode of living and doctrine. The meals 
to approach Jesus on this line, or an oc- 



A WALK WITH JESUS. 289 

easion of worldly fame. As Jesus passes on in Perea, a 
noted Pharisee invited him to dine. It was on a Sabbath, 
and, doubtless, after some synagogue service. Jesus ac- 
cepted the invitation, and when he went they watched him. 
There was a man there with dropsy, and perhaps he was 
only called to get an occasion against Jesus; for the ene- 
mies knew Jesus would be in sympathy with this invalid. 
Jesus at once asked the religious rulers and Pharisees, "Is 
it lawful to heal on the Sabbath-day ?" But, that they might 
find a fault, they held their peace; so Jesus healed the 
dropsy and let the man go. Then, as before, he asked a 
strong question, which showed that, though they found 
fault with him for healing that man on the Sabbath, yet they 
would pull out of a pit an ass or ox on the Sabbath. 

Here Jesus began to teach the people against Pharisaic 
pride — that, when bidden to an occasion, to take the in- 
ferior room or seats till invited higher, for fear some 
higher in rank is bidden, and the bidder ask you down. 
Jesus then refers to a prepared dinner or supper, and en- 
joins not to invite any who will make a reciprocal invita- 
tion. He enjoins to call classes who can not return in- 
vitations, such as the poor, maimed, lame, and blind; for 
these God will reward at the resurrection. 

Section B. — Jesus Speaks the Parable of the Great 

Supper. 

Verses 15-24. 

After Jesus spoke against Pharisaic ostentation, and 
showed the proper action relative to the poor, some one 
in the meal said, "Blessed is he that shall eat bread in the 
kingdom of God." Then this remark led Jesus to speak 
the above parable. It is interesting to read this parable 
and note its lessons to us. 

The certain man who made this great supper repre- 
19 



&90 A WALK WITH JESUS. 

seats Jesus bidding the many to come to him for the bread 
and water of life. The servant sent to invite the many 
represents the ministering servant of Christ. The all ready 
things of the supper represent the ready graces to save all 
believers. This part of the parable was a lasting thrust 
at the Jewish Pharisees, who had had all things prepared for 
them in the Divine plan of salvation, and to them had been 
sent God's Servant in Christ Jesus, besides many prophets; 
but to all they turned deaf ears. 

But we note the folly of the invited. They all, with one 
consent, began to make excuse. The most interesting part 
of this parable is the groundlessness of excuses. Let us 
note: The first said, "I have bought a piece of ground, 
and I must needs go and see it." The second said, "I have 
bought five yoke of oxen, and I go to prove them." And 
the third said, "I have married a wife, and therefore I 
can • not come." The first thing to note, in seeing the 
frivolity of the excuses, is to observe that this feast was 
a supper, and the supper meals of the ancients of those 
days were late at night, sometimes as late as nine and ten 
o'clock. Xow, when a man says, I wish to go and see land 
at such hours of night, and uses it as a reason for not 
coming to an invitation, it simply shows that he has no 
excuse, since no man will go to examine land at night. 
The same can be said of the man who bought the oxen. 
He could not try them well at the late, dark hour. And 
as to the third, who had married a wife, certainly he could 
not have had a more desirable invitation and place to go 
with his young bride. And since he did not go, it is plainly 
evident that he did not wish to go. The spiritual lesson 
in this whole parable amounts, in substance, to this: That 
no man is away from Christ except through his own will. 
He has no excuse. When the servant showed this to his 
lord, he was angry at such excuses; so he said to his 
servant, "Go out quickly into the streets and lanes of the 



A WALK WITH JESUS. 291 

city, and bring in hither the poor, and the maimed, and 
the halt, and the blind." The servant obeyed, and reported 
still there was room. Then he sent the servant into the 
highways and hedges, to compel them to come in, that 
his house might be filled; for he said that none of these 
men which were bidden should taste of his supper. 

But this parable has a reference, all through, to the 
rejecting Jews. They really had no grounds on which to 
reject Christ, and their refusals to come to him were 
groundless, as it is with every sinner. Yet, while they re- 
jected Jesus, they but incurred the displeasure of God, and 
caused the grace of God to go to the poor and blind Gen- 
tiles, and these will come to Christ by force of his cross, 
since he declares, "If I be lifted up, I will draw all men 
unto me." The all men who will believe will find recognition, 
and the stubborn shall never taste the great feast. 

Section C. — Requirements of Discipleship. 

Verses 25-35. 

The multitudes on this occasion, as ever before, at- 
tend the tread of Jesus, and he spoke of what was neces- 
saiTj for each one to become to be a true disciple. He gave 
them to understand that they could not become his fol- 
lowers and at the same time hold to worldliness; but even 
earth's dearest ties must be parted with. The father, 
mother, wife, children, brothers, sisters, and one's own life 
must be less loved and heard than Jesus. To be a disciple, 
one must take up his cross, or all Christian duties, daily. 
The true discipleship requires premeditation that will count 
up. the cost of requirements, as the builder and the kingly 
warrior. True discipleship requires, not only a giving up 
all for Christ, in love and obedience, but that the life be 
a sacrifice offered to God for service such as is holy and 
acceptable. 



292 A WALK WITH JESUS. 

Section D. — Parable of the Lost Sheep and Lost 

Silver. 

Luke xv, 1-10. 

It must not be forgotten that Jesus is still in Perea, and, 
owing to this section not being the one in which much of 
his ministry was, as in Galilee, we have seen that Jesus 
had little acquaintance and familiarity. This caused the 
little while he spent to be always in travel. It is, there- 
fore, hard to locate him. So, in this opening verse, we 
have only, "Then drew near unto him publicans and sin- 
ners to hear him/' This was a bad class of roughs and 
villains. Xeverthless, Jesus suffered their approach, since 
he came to seek and to save that which was lost. He came 
"to draw all men unto himself." To this great Christian 
philanthropy the Pharisees and scribes raised objection thus, 
"This man receiveth sinners and eateth with them/' This 
objection brought forth the parables above mentioned. 
These parables of the lost sheep and silver were spoken 
beautifully to justify the act of Jesus in receiving and 
eating with the worst classes of men. Jesus shows that 
a man will leave ninety-nine unstrayed sheep for one, which, 
when found and rescued from the wilds, causes great joy 
and rejoicing. Since a beast causes joy, it is well to re- 
joice over a living and immortal soul which has been found 
and rescued from the wilds of the devil, however vile. 
Heaven rejoices over a repenting sinner. Let earth take 
the pattern. The same lesson of the lost sheep is taught 
in the Parable of the Pieces of Silver. But the practical 
lesson might be noticed. Jesus came to save all men and 
identified himself with all men; so should we. He went 
about seeking the lost and rescuing the perishing. No 
one was beneath his notice. He freely mingled with all 
men; but not on sinful terms; so should we. The world 
can never be saved while the Christian is unidentified with 



A WALK WITH JESUS. 293 

it, while the Christian feels that any man is too low or 
duty too debasing by which a soul may be brought to God. 
House-to-house work and eye-to-eye talk about eternal in- 
terests always do the most good in bringing men to God. 
Jesus did not only go about doing good, but to every place 
where he could do good and rescue the souls of men. 

Section E. — Parable of the Prodigal Son. 

Luke xv, 11-32. 

Jesus is still in conversation with the publicans and 
sinners who drew near to him. He encouraged this class 
to come, and this he did regardless of the criticism of the 
Pharisees and scribes. Jesus has spoken of the joy with 
which heaven and angels exult over a sinner, and now he 
speaks this parable to stimulate and induce sinful returns 
to God. He begins by saying, "A certain man had two 
sons." Then he shows the course pursued by the younger. 
This course turns out unwise, wicked, and ruinous. And 
when this younger son saw his folly, wickedness, and ruin, 
he reasoned, through repentance, that he would return, 
confess, and seek not preferment, but the place of a hired 
servant. He did not only resolve, but went, acknowledged 
and confessed his errors. The result was that his father 
received him with rejoicings of friends in a great feast. 
He clothed the boy, and restored him, not to serfdom, but 
sonship. This beautifully touching parable, the most in- 
teresting of any Jesus uttered, was certainly no little en- 
couragement to those publicans and sinners, whose char- 
acters were manifoldly bad. They may not have seen the 
full spiritual force of the parable as one now, but it was 
certainly clear enough to see its force. The characteristics 
of the son were familiar to them. He was disloyal and 
ungrateful. So were they. He was prodigal and riotous. 
So were they. He came to physical ruin and debasement. 



&94 A WALK WITH JESUS. 

^o had they. Yet, in the face of all these evils, when he 
repented and returned, confessing to his father, he found 
forgiveness and restoration. This forgiveness and restora- 
tion, Jesus gave them to understand, have their spiritual 
signification. It was this signification he was offering them 
as penitents. He was the forgiving Father awaiting the 
return and confession of all sinners. He would receive 
any who come, regardless of their sins or the character 
of their sins. He would grant them sonship and a high 
seat among the just that need no repentance. This father 
of the prodigal received the son so affectingly. He saw 
him afar off, and had compassion, and ran and fell on his 
neck and kissed him. This affectionate father stands for 
Christ, and if sinful man can be so mercifully portrayed, 
what must be the portrayal of him who is all mercy and 
love toward sinners ? 

The Elder Son. 

We only pause to bring out a few happy and profitable 
lessons from this elder son. He is not spoken of as prodigal 
or immoral, but he certainly shows humanity unmodified 
by grace. When the younger son came this older was in 
the field, probably at work or caring for the flocks. When 
he reached the house, at noon or evening, he heard the 
music and dancing over the younger, and asked a servant 
its meaning. The servant told him in a gladsome manner, 
but, to the surprise of the servant, the elder son grew 
angry. And jealousy and selfishness were at the bottom 
of this anger. Jealous, because his brother had re- 
turned and won the love of his father; selfish, because he 
wanted all the patrimony. These two evils, jealousy and 
selfishness, are dangerous to any heart, even the strongest. 
Keep them out on all occasions. He showed his anger. 
He would not go in to see his brother nor new friends. 
He complained, "Lo, these many years do I serve thee, 



A WALK WITH JESUS. 295 

neither transgressed I at any time thy commandment; 
and yet thon never gavest me a kid. But as soon as this 
thy son was come, which hath devoured thy living with 
harlots, thou hast killed for him the fatted calf." But the 
father's reply was wise and dignified. It did not show 
anger for anger, since "soft words turn away wrath;" but 
he spoke: "Son, thou art ever with me, and all that I have 
is thine. It was meet that we should make merry, and be 
glad : for this thy brother was dead, and is alive again ; and 
was lost, and is found." 

Section F. — The Unjust Steward. 

Luke xvi, 1-13. 

* When Jesus had finished his conversation with the pub- 
licans and sinners, he began to talk with his disciples, and 
spoke the Parable of the Unjust Steward. Jesus evidently 
spoke this- parable to use well his time among them and 
to encourage true fidelity. He began to teach fidelity by 
speaking of a certain rich man, who could not attend all 
his business, but hired a steward, into whose hands he 
placed much business and servants. At some time some 
one accused the steward of infidelity in business; that he 
was misapplying his master's money. 

The master, accordingly, called on him to account ; mean- 
time, threatening him with a dishonorable discharge. The 
steward, knowing himself to be guilty and conscience fac- 
ing him, began to inquire, "What shall I do?" This ques- 
tion points out that he questions for the sake of position 
and gain. He hated to give up his office and its perquisites 
more than the office. He was not morally penitent, but 
legally and materially affected. He never once, it seems, 
thought of his moral baseness of theft. He only thought 
of material loss. How often men now falter at this point! 
When overtaken in disgrace, they only think of what po- 
sition and gain they lose, and not once of moral damage. 



296 A WALK }YITH JESUS. 

If this steward had shown open confession, trne penitence, 
and sought retention by offering satisfactory amends, there 
would have been some chance for him. But he does not 
do anything of the kind. He only thinks of self. I can 
not dig, and I am ashamed to beg. Pride, says the wise 
man, always goes before a fall, and he might have said, 
It ruins in a fall. It causes one to fall short of many bless- 
ings of humility. Xow, instead of this steward trying 
to extricate himself from the evil already in his life, he 
adds to and becomes worse. And he sought others, to cor- 
rupt them. These were his master's servants, who owed 
various products for rent or revenue. He had often, no 
doubt, been in position to and had favored these servants. 
So he felt that they owed him some obligations. So Jie 
sought, upon expulsion, their favor for shelter, and, per- 
haps, food. He, also, to save himself as far as possible, 
sought them to account to him less than what they really 
owed their lord, allowing the unreported amounts to go 
in the name of the steward. The servants were reached, 
and entered a swindling business with their lord's money. 
The steward asked the first, '"How much owest thou unto 
my lord?" He replied, "One hundred measures of oil." 
Then the steward said, "Take thy bill [or contract which 
had been signed in behalf of the master by this steward] 
and write fifty." It is plain that this steward wanted and 
did ask this servant to pay only one-half of what he really 
owed; for he owed a hundred measures of oil, and the 
steward urged that he quickly change it to fifty measures. 
This unreported rent would go on the steward's deficits. 
And to the second, who owed a hundred measures of wheat, 
he said, "Change your contract to fourscore." If there 
were many servants it would not take the steward long to 
make up, at the above rates, his entire shortage. He doubt- 
though, must have misapplied a very large sum — 
beyond- all his power to restore. 



A WALK WITH JESU8. 297 

This act of the steward was basely immoral ; for he was 
sinning and causing others to sin, in that they were mis- 
applying their lord's goods, and that knowingly. Yet the 
lord or master of the steward commended the wisdom of 
the steward, though it was against himself. 

Here Jesus gave a lesson, that his disciples should make 
friends of the worldly rich, since it is the wealth of this 
world that supports its temporalities. It was only a lasting 
friendship between these servants and the steward that 
enabled him to get them to change their employer's con- 
tracts to help him out of deep disgrace, and to open their 
doors for his reception. There is baseness in all of the 
steward's dealing; yet it is suggestive of a very important 
lesson, so far as this life goes. 

Friendship may be base in itself, but its graces can 
never be censured in the recipients. 

But the practical lesson which is the keynote in this 
parable is fidelity. And this fidelity is to be maintained 
at all times and under all circumstances. Fidelity must 
be in small matters before one can reach great ones. And 
if one, like the steward, is not faithful in small trusts, no 
one will grant great interests. And it is safe to- say that 
if a man is unfaithful in worldly affairs, no one can trust 
him in heavenly. 

Section G. — Jesus and the Pharisees. 

Luke xvi, 13-18. 

Jesus makes here a general declaration, "That no man 
can serve two masters." Then he states the reasons why; 
and all history of human experience goes to prove this a 
true statement. Since man can not serve two masters — 
God and mammon — it is wisdom that he makes not him- 
self servant to the false riches. But because Jesus made 
this unworldly declaration so contrary to man's worldly 



-m A WALK WITH JESUS. 

nature, the haughty Pharisees criticised him. They did so 
because covetous and greedy. To their mockery, Jesus 
replied, "Ye are they which justify yourselves before men; 
but God knoweth your hearts; for that which is highly 
esteemed among men is abomination in the sight of God." 
One must not get the wrong idea here by concluding that Je- 
sus opposes wealth; but rather he opposed the vain use of it, 
which would lead to sin and death, since it can not save 
from these. The real lesson Jesus is aiming to teach is 
humility and reliance upon the sure arm of salvation, and 
that nothing should equally engage the heart of man with 
that arm. It is the love of greed that God abominates, 
since it is the root of all evil. 

Jesus continues: "The law and the prophets were until 
John [the Baptist] ; since that time the kingdom of God 
is preached, and every man presseth into it. And it is 
easier for heaven and earth to pass, than one tittle of the 
law to fail. Whosoever putteth away his wife, and mar- 
rieth another, committeth adultery; and whosoever mar- 
rieth her that is put away from her husband, committeth 
adultery." 

Jesus never more truly ripped up the Pharisees than 
here. They were the teachers and rulers of the people; 
and yet, in example, were greed-seekers and lovers, and pre- 
scribed contrary to the Word of God, that, for any cause, 
a man might divorce his wife and marry another; but Jesus 
shows here how absurd and far from the Divine law these 
things were. He clearly points out that divorce, as else- 
where, except for the cause he mentioned in his sermon, 
is contrary to God's will, and that it is adulterous to marry 
the divorced, saving for fornication. Jesus would and does 
emphasize this doctrine by declaring the steadfastness of 
the law, and points out that the law would be enforced in 
its original spirit in the new kingdom, and that men would 
press in for its legitimate claims. 



A WALK WITH JESUS. 299 

Section H. — The Rich Man and Lazarus 

Luke xvi, 19-31. 

Jesus continues to speak, and utters one of the most 
interesting parables of his life; namely, that of the poor 
man, Lazarus, and the rich man. There is no wonder that 
Jesus speaks this particular parable right on the back of 
what he had said in the previous section. There he showed 
that it is impossible to serve God and mammon. Now, in 
this parable, he will show the wisdom of serving God, and 
the folly of serving mammon. 

Whether the characters of this parable ever existed or 
not is a question; but if so or not, the lesson is the same, 
and it does not invalidate parables whence they be drawn. 

Jesus begins by mentioning a certain rich man; then 
tells how he fared in dress and diet. His dress and diet 
were royal. Yet it must be noticed that Jesus does not 
honor his memory enough to give his name. He is only 
"a certain rich man." But this is not the case when it 
comes to the poor man. There is a proper name given, it 
matters not what the noun Lazarus means. He thus men- 
tioning this poor man is to be looked upon as a mark of 
honor — God will honor those who honor him. Jesus also 
states that this beggar Lazarus was laid, as was customary 
with the • indigent, at the rich man's gate. Lazarus was 
also full of sores, which the dogs licked, while he contented 
himself with the crumbs which fell from the rich man's 
table. 

However, Lazarus was a servant of God, and did not 
worship mammon. But the rich man failed to serve God, 
and was a lover of wealth. It excluded God from his heart; 
therefore it made him abominable in the eyes of God. 

Jesus proceeds now to speak of the end of these two 
men, having spoken of their lives. And he again honors 
the poor man by putting him first. In life, the rich man 



300 A WALK 11777/ JESUS. 

was always first, and is the first named in the parable. 
Indeed, the rich aie always first in this life, but not always 
first in the coming life; for it often turns out that the last 
become first, and the first last. Jesus tells us, "It came 
to pass that the beggar died/' He points out this humble 
child characteristically — the "beggar" died, not Lazarus 
died — "And the beggar was carried by the angels into Abra- 
ham's bosom." Thus we again see Lazarus honored by the 
angel hands and placed upon Abraham's bosom. Abraham's 
bosom signifies rest and happiness, and was appropriately 
shown as the seat of the beggar. No higher seat could be of- 
fered a Jewish eye. Jesus also tells us that the rich man died 
and was buried. It was a matter perfectly natural that 
he should be buried; for he had money for all bodily needs — 
to live, eat, and dress. Tel he had to die, and so did 
Lazarus; but by Lazarus being poor he, it seems, got no 
burial; at least Jesus does not so state. It is probable he 
was consumed by dogs and swine. If he were buried, Jesus 
would perhaps have said something of it; however, we must 
not go beyond what Jesus went. If his soul were saved, 
that was sufficient. 

Jesus told us what became of Lazarus, and now he tells 
what became of the rich man. He went to hell ; for "in hell 
he lifted up his eyes, beir.g in torments/' The objects 
of his vision were Abraham and Lazarus. This rich man 
then prayed to Abraham, in childlike language, Father 
Abraham, have mere) 7 on me, and send Lazarus [whom he 
recognized], that he may dip the tip of his finger in water, 
and cool my tongue/' 

Abraham replied, as he spoke in parental language, "Son, 
remember that thou in thy lifetime receivedst thy good 
things, and likewise Lazarus evil things: but now he is 
comforted, and thou art tormented." Then the fatherly 
Abraham gave him to understand that each world is sep- 
arate and distinct, and that there is no interpassage to 



A WALK WITH JESUS. 301 

regulate or change the destinies of either. And all peti- 
tions must be denied, and each soul must accept the lot 
it chose in the flesh. Then the rich man asked that Lazarus 
be sent to the earthly house of his father and warn his 
brothers to not follow him, since he was in a place of tor- 
ment. But Abraham again replied, "They have Moses and 
the prophets; let them hear them." The rich man remon- 
strated, "Nay, Father Abraham; but if one went unto them 
from the dead they will repent." To this reply Abraham 
gives us a knowledge of God's Word, "If men are not moved 
by it, no other agency can arouse them, though that be a 
returned spirit from the dead." This interesting parable 
must not be closed ^without this remark, that life is the 
only time to pray; if we are not saved here there is no 
future probation or repentance. We should make here 
God our Savior ; for he alone can save in death, when wealth 
and all friends give way. 

Section I. — Jesus Teaches His Disciples. 

Luke xvii, 1-10. 

Jesus now turns his attention to his disciples, and begins 
to teach them. His first lesson was concerning offenses. 
He taught them that it is impossible to prevent them 
against his followers; but the offender will always share 
a woeful fate. So terrible will be his condition, always, 
that he would be better off with a millstone about his neck 
in the sea. The weakest mind understands that there are 
no chances for a man in the sea with a heavy millstone 
tied to his neck; yet his chances for escape are better than 
the chances of the offender. How careful then ought every 
one be that he in no way offend one of the least of God's 
children! Offenses to the children are taken as against 
God. He says, "Whatsoever ye do to one of his least, ye 
do it also to him." 



302 .1 WALK WITH JESUS. 

The second lesson is regarding trespass and forgiveness. 
The full force of trespassing and forgiving has been brought 
out in the Sermon on the Mount; therefore Jesus does not 
discuss it at length here. However, he does call attention 
to the times of trespass and forgiveness. He needed to 
teach his disciples against the narrow, Jewish ideas as to 
how much or how often. He places forgiveness as often 
as sins are confessed. He makes it our first duty to rebuke 
the offender, and if he repent, there can be no limit to 
forgiveness; and this is like Jesus, who is long forbear- 
ing and patient. But when Jesus peculiarly urged such 
boundless forgiveness, his disciples seemed to think it 
hard to do; so they prayed, "Lord, increase our faith, or 
make us strong enough to do such by our fellow-man." 
But Jesus showed them that it is not so much faith needed 
to do such a Divine duty as often to forgive; but the faith 
only need be as a grain of mustard-seed; and such a pro- 
portion could say to the sycamine-tree, Be thou plucked up 
by the root, and be thou planted in the sea; and it should 
obey you. Thus Jesus would have his disciples know it is 
no great task to follow him in the spirit of forgiveness. 
Only a little faith can remove the mountains of any and 
all difficulties from us. 

Jesus, thirdly, teaches man's dependence upon God — 
that man can claim no good in himself or merit. This 
Jesus illustrates by the servant just from the field. He is 
not told at once to gird himself and sit down to meat, but 
rather to serve. And for his service to his master he is 
not to receive any special gratitude, since he is employed for 
all he does. So with God. When all our duties of faith and 
good works are done, we must not claim merit or goodness. 
God alone is good; and were it not his Spirit always in us 
prompting us, we would never do a good deed or think 
a ^ood thought. So when good thoughts arise, or pros- 
perity attends us to accomplish anything good, there is no 



A WALK WITH JESUS. 303 

honor to man or any exacting gratitude of the Almighty; 
for were it not for him, man would ever fail and fall far 
short of every meritorious deed. 

Section 2. — Jesus at Bethany. He Raises Lazarus 
from the Dead. 

John xi, 1-46. 

We last had Jesus, in January, in Perea. He is now 
again at Bethany, near Jerusalem. It is now the second 
month of his last year, or the month of February, A. D. 
30. Jesus reached Bethany this time under an ardent call 
of two of his best friends — Mary and Martha, the sisters 
of Lazarus, who was dead. We pause, however, and let 
John tell how Jesus came to Bethany on this occasion. 
While Jesus was still in Perea, Lazarus became sick, and 
he grew worse unto death; but before he died, Mary and 
Martha sent for Jesus, informing him that his beloved 
Lazarus was sick. They felt that if Jesus heard about 
Lazarus, he would come to see him, and that his presence 
could heal him. Jesus, however, did not go at once, but 
tarried in Perea, and said to his disciples, "This sickness 
is not unto death, but for the glory of God, that the Son 
of God might be glorified thereby." Jesus remained two 
days where he was before leaving. He did this because he 
was the Great Physician and Master of death, and knew 
he needed not to hasten; for he could heal if breath barely 
remained, and could raise from the dead if death had come. 
But when the two days were expired, Jesus said to his dis- 
ciples, "Let us go into Judea again/' The disciples replied, 
"Master, the Jews of late sought to stone thee; and goest 
thou thither again?" These disciples well remembered the 
attempt, not quite two months prior, to stone Jesus; and 
they thought it was neither safe nor wise to go back among 
his Judean enemies. But Jesus gave them to understand 



304 A WALK WITH JESUS. 

that if any man walk in the day or in the light of duty. 
depending upon God, he would not stumble or perish: 
rather, he who walks in the darkness of his own sinful 
ways is the one who perishes. Some one has truly said. 
'"Man is immortal till his work is done/** This certainly 
was the ease with the blessed Christ: for often he was as- 
sailed: and men would have ended his life if they could 
have, but they could not. The pure and faultless life of 
Jesus was the day of truth: and he never stumbled or fell 
while his Fathers duties were before him. Then Jesus 
spoke mysteriously to his disciples. "Our friend Lazarus 
sleepeth: but I go. that I may awake him out of sleep.'*' 

The disciples certainly did not understand Jesus: for 
while he spoke of the real death of Lazarus, they thought 
he meant physical sleep. They said, "Lord, if he sleep. 
he shall do well." The death of the saints is often spoken 
of as a sleep, since they are only temporarily in the grave: 
hence the resurrection is the basis of the Christian re- 
ligion. Christ, moreover, is the resurrection, and will 
bring his people again from the dead. 

But when Jesus saw that his disciples misunderstood 
him. he spoke plainly. "Xazarus is dead:*'" and then expre-. : . 
gladness that he was absent for their sakes ? to the end 
that he might strengthen their faith. He knew what he 
would do, and that the miracle of raising Lazarus would 
strengthen them. 

When Jesus showed a determined purpose to go. 
Thomas Didymus called upon his fellow-disciples to go. even 
to die. if necessary, with Jesus. When Jesus reached Beth- 
any, he found that Lazarus had not only been dead, but 
lain in the grave four days. It seems that Lazarus died 
the day Jesus was sent for. A day was perhaps spent by 
the messenger going and one in returning. Then Jesus, 
remaining two days after hearing of the sickness, must 
have left the afternoon of the fourth day. and spent the 



A WALK WITH JESUS. 305 

night somewhere on the road, arriving at Bethany early 
on the fifth day. This is my belief. Certainly no one knows 
how this matter was, and John only says, "Had lain in 
the grave four days already." 

Bethany being near to Jerusalem, and this family being 
highly respected, many Jews went out to weep with and 
comfort the sisters. 

At some hour in their bereavement word reached the 
sisters that their Lord had come. Martha at once went 
out to meet him in, perhaps, the outskirts of Bethany; 
while Mary sat still. Martha's first words were, knowing 
Jesus had heard of the death of their brother: "Lord, if 
thou hadst been here, my brother had not died. But I know 
that even now, whatsoever thou wilt ask of God, God will 
give it thee." Jesus spoke; and his first words brought 
hope, as he always does, "Thy brother shall rise again." 
But Martha thought Jesus spoke away off. So many souls 
make this mistake! Jesus is a present help in the time of 
trouble; and when we are in trouble, he never speaks dis- 
tantly. Martha had some knowledge of a resurrection of 
the dead at the end of probation, and thought Jesus was 
confined to this time; but Jesus assured her that he is the 
resurrection, and not only so, but whosoever belie veth him, 
though he were dead, yet shall he live and never die. 
What tidings of inexpressible joy was this to Martha! She 
had supreme hope in expectation; but, to test her faith 
and strengthen it, Jesus asked, "Do you believe what I 
say?" Martha replied, "Yea, Lord; I believe that thou 
art the Christ, the Son of God, which should come into 
the world." When Martha was cheered and strengthened, 
she went back for Mary, and said, "The Master is come, 
and calleth for thee." Then Mary went out to the same 
suburbs, and, coming to Jesus, fell at his feet, using the 
same language Martha used. Both sisters felt that Jesus 
could have saved them their sad bereavement if he had 
20 



S06 A WALK WITH JESUS. 

been with them. Certain friendly Jews followed Mary, 
thinking she had gone to the grave; and they, too, came 
to where Jesus was. And Mary's weeping, with that of 
her friends, was too much for the tender heart of Jesus. 
Soon he began to groan in spirit, and was troubled; and 
he asked, "Where have ye laid him?" They said unto him, 
"Lord, come and see." Then the big tears began to fall 
from the eyes of Jesus; so moved was he. The magnifi- 
cent love of Jesus ever shows itself in trial. The Jews 
exclaimed, "Behold, how he loved him!" Others began 
to question, "Could not this man, which opened the eyes 
of the blind, have caused that even this man should not 
have died?" Jesus was more and more affected by his love 
for Lazarus and the screams of his sisters. He was the 
only medium of relief. He knew all were looking to him. 
He again groaned in himself, and went to the grave. He 
then spoke again, "Take away the stone;" but Martha, not 
seeming to understand yet her Lord, objected to any inter- 
ference of the body, alleging that it would only give 
offense, since he had been buried four days. Jesus then 
called Martha's attention to what he had already told her, 
that, if she believed, she should see the glory of God. How 
quick man forgets the promises of God! Yet no one prom- 
ises so faithfully and abundantly as Jesus. Martha finally 
yielded, and the stone was removed. Then Jesus lifted up 
his eyes, and said, "Father, I thank thee that thou hast 
heard me. I knew that thou hearest me always; but be- 
cause of the people which stand by I said it, that they 
may believe that thou hast sent me." After this talk with 
the Father, Jesus cried out, "Lazarus, come forth!" And 
Lazarus came forth, bound hand and foot with grave 
clothes or sheets. Jesus commanded, "Loose him, and let 
him go." This was an unquestionable miracle. It was a 
resurrection from the grave, where all possible life had 



A WALK WITH JESUS. 307 

flown. It was before the eyes of friends and foes. It 
was in broad daylight. It had its effect: many of Mary's 
Jewish friends believe on Jesus; but John does not specify 
any, perhaps because they were too many. Yet there was 
an unbelieving class who did not accept this stupendous 
miracle, but went into the city to speak against it, and 
told the Pharisees all that Jesus did. 



Section 3. — Jesus at Ephraim. 

John xi, 47-57. 

We last had Jesus at Bethany, where he raised Lazarus 
from the dead and in such manner that the act was doubt- 
less his most wonderful miracle. We observed that the 
great act led many of the friends of Mary and Martha and 
others to believe in Jesus and become his disciples. But 
others who did not believe reported the whole matter to 
the Pharisees, who at once took counsel against Jesus to 
destroy him. They raised such questions: "What do we? 
for this man doeth many miracles." "If we let him aione, 
all men will believe on him; and the Eomans shall come 
and take away both our place and nation." These 
questions and statements were proofs of the great effects 
of the Christian miracles. They point out, also, the jeal- 
ousy and prejudice of the Pharisees. What harm was there 
in raising Lazarus, or in any of the miracles? They were 
all Divinely wrought for human welfare. Caiaphas, the 
high priest, stated to the council: "Ye know nothing at all; 
nor consider that it is expedient for us that one man 
should die for the people, and that the whole nation per- 
ish not." Caiaphas, like many men, did not know what 
he said, and did not say what he really meant, that Jesus 
should die for the people. His language was rather a boast 
that Jesus would and should certainly be put to death, not 



308 A WALK WITH JESUS. 

for the people, but rather for the sake of envy. But, after 
all. his prophecy was true, and Jesus, in accordance with 
all true prophecy, did die for the people, and to gather in 
one the children of God that were scattered abroad. John 
tells us that, from that day forth, they sought opportunity 
to put Jesus to death. They felt that death was the only 
way to end his influence, and thereby hold their own de- 
ceptive prestige with the deluded people. Though it were 
quite two months before they, were able to lay their mur- 
derous hands on him, still they would have clone so. and 
agreed to do so at any opportunity. On account of this de- 
termined counsel to kill him at the first opportunity. Jesus 
left Bethany and went to Ephraim, a country village near 
the wilderness. This being a small, out-of-the-way place, 
situated in the neighborhood of Bethel, about twenty miles 
north of Jerusalem, afforded a kind of retreat where Jesus 
could spend some quiet in further teaching his disciples. 

As Jesus left Bethany in flight with his disciples, he 
did not work any miracles, nor do any public teaching 
in Ephraim. He wished seclusion and quiet till his time 
should come to close up his life work. 

It is now about the first of March, A. D. 30; and the 
Passover feast is near. The people are beginning to go 
on ahead of the feast for purification and other prepara- 
tions. As many from all country parts came to the city, 
and Jesus not showing up early, as mostly he did. his 
enemies began to ask, "What think ye, that he will not 
come to the feast?" So anxious were they to arrest Jesus 
and put him to death, that even the chief priests and Phari- 
sees gave commands that no one should hide Jesus, but 
tell where he was, that he might be taken, they would say, 
for the public good. Yet they had not the public good at 
heart, but their own envious prejudice to serve by putting 
Jesus to death. 



A WALK WITH JESUS. 309 

Section 4. — Jesus while Journeying Heals Ten Lepers 

Luke xvii, 11-19. 

There is considerable question regarding this journey 
from Ephraim through the borders of Samaria and the 
healing of the ten lepers, whom we place in this journey. 
Some would place the healing of the lepers between the 
Feasts of Tabernacles and Dedication, but there is no good 
reason for this; hence we place the leper-healing in this 
bordering visit of Samaria. However it be considered, we 
know Jesus was journeying, and that toward Jerusalem, 
though he did not reach directly this city for several days, 
or before the Passover in April. As he journeyed, he en- 
tered an unknown village, in whose borders ten lepers met 
him. The lepers were always isolated on. account of their 
loathsome disease, which was incurable. So dreadful was 
their disease that they were forced to cry out, "Unclean!" 
whenever any one was approaching. So, at a distance, they, 
in some way, heard that Jesus was passing, and they lifted 
their voices and prayed, "Jesus, Master, have mercy on us !" 
Immediately upon beholding them, Jesus was touched with 
pity. It was a pitiable object to see ten men huddled with 
loathsome leprosy, and cast out. Jesus was always touched 
by human woe and misery. He heard their cry, and de- 
cided at once to answer their petition. He said, "Go, show 
yourselves unto the priests." This command was in keep- 
ing with the usual Jewish law, which made the priests 
judges in matters of cleanness and uncleanness. These poor 
wretches certainly had one of two things, or both. They 
either had great faith in Jesus, to start at once to the 
priest without healing, believing they would be healed; 
or they had the actual healing, and started to be so de- 
clared by the physical judge. They doubtless, however, 
started off upon the ground of faith; for they did not real- 
ize the healing till they had departed; for, as they went, 



310 A WALK 11777/ JESUS. 

they were cleansed. One of the ten was so overjoyed at 
his cleansing that he refrained from going to the priest 
till after he had returned to his benefactor to give thanks 
for such wondrous favor. What made his gratitude so re- 
markable was that he was a Samaritan, and obnoxious to 
the Jew who healed him. He expressed his thanks by fall- 
ing at the feet of Jesus in the attitude of a worshiper. He 
felt that the burden of gratitude should be discharged prior 
to all other duties, and, true, it should in every case. 

Jesus asked: "Were not ten cleansed? But where are 
the nine?" Xone returned to thank God but the stranger. 
How base this was! After healing of an incurable malady. 
and that without price, they were not grateful enough even 
to give thanks. But God is doing much more for men 
now than for those lepers; yet they do not thank him in 
act, word, or in any other way. They go on as a blinded 
horse, saying, "My arm has brought salvation near;" "By 
my strength or wisdom I have benefited myself in this or 
that measure;" but not so: it is God who prospers us. 

Section 5. — Jesus ix Perea. He Discourses with His 
Disciples. 

Luke xvii, 20-37. 

Jesus is still, to some extent, in flight. He has not 
been back to Jerusalem since his enemies plotted to put 
him to death for the sake of his great fame won by raising 
Lazarus to life. "We saw that he went to Ephraim, thence 
took a journey through the borders of Samaria, and now 
we again have him beyond the Jordan in Perea, where he 
discourses about his kingdom on earth. The question of 
the kingdom sprung up through the worldly-minded Phari- 

. who only thought of and hoped, through the Messiah, 
a temporal and material kingdom. They demanded of Je- 
sus, "When shall the kingdom of God come?" Jesus replied, 



A WALE WITH JESUS. 311 

"The kingdom of God cometh not with observation." This 
was what they expected and wished to see: a kingdom of 
royalty, iron power, and all-subduing. All these features 
were to be about the Christian kingdom, but all in spiritual 
nature. All were to be invisible in event. No one could 
locate this kingdom as being here or there; for it would be 
in men. It is not a kingdom of parts, but of principles of 
truth and righteousness. 

Jesus then turned to speak of himself, and said to his 
disciples that, though he should be rejected by his country- 
men, yet, for such ingratitude, the time would come when 
such calamities would come upon the Jews, that even his 
disciples would desire him in the flesh, to deliver them from 
the enemy's hand. This possible deliverance Jesus calls 
a day of the Son of man. Jesus also pointed out that 
men would seek him here and there; but he said, Go not 
after those who would claim to find him; for they could 
not find him when he would hide his face on account of 
their sins. 

Jesus points out the calamities to come upon the Jew- 
ish race as swift lightnings from the east, which shine to 
the west. He intimates the ingress and rapid spread of 
the Roman army over the land of the Jews. Yet he as- 
sured his disciples that none of these judgments would 
come prior to his death, known as "the suffering many 
things and the being rejected of that generation." Jesus 
pointed out the fact that the Jews would be so rebellious 
and unbelieving that the judgments of God would take 
them unaware, or as the floods and fires overtook the 
wicked in the days of Noah and Lot; for the antediluvians 
and the Sodomites were unthoughtful of the Divine judg- 
ments till they began to fall, when it was too late. Jesus 
pointed out that the judgments of the rejecting Jews would 
be so stupendous and sudden that one would not have 
time to look for anything but dear life. There would be 



312 A WALE ^YITH JESUS. 

time for nothing but flight, and if any undertook more, 
they would be as Lot's wife, who lost life by trying 
to save it: but, on the other hand, if any, through faith, 
would seek to obey and lose the present life, should find 
it. Jesus further points out that the Jewish calamities 
would be so severe and sudden that in no case even two 
together would be able to escape from the bed or the mill; 
for one would certainly be taken if but two. The disciples 
asked, "Where, Lord?" Jesus replied that wherever the 
bodies would be, thither would be gathered the eagles or 
Roman soldiers, who were to inflict these judgments. This 
Perean discourse is important for a few facts: First, it is 
a prophecy which has been all fulfilled concerning the Jews ; 
second, it points out that man can not reject Jesus and do 
well. "But the soul that sinneth, it shall die/' The death 
will be both physical and spiritual. God can not look 
upon any sin with a degree of allowance; hence every soul 
should aim at loyalty, faith, and obedience. 

Jesus Continuing His Perean Discourse, Speaks 
Parables. 

Luke xviii, 1-14. 

Some of the best opportunities ever offered Jesus for 
discourse were granted in Perea; and hence, while here, we 
get some of his best and most lengthy discourses. While 
here, Jesus had not the prejudice he had in Judea, nor 
the crowds he had in Galilee; hence his opportunity to 
speak. At this juncture he speaks parables. It is first 
of the 

Unjust Judge. 

He prefaces his parable by these remarks, "Men ought 
always to pray, and not faint." This statement is very sug- 
gestive, coming, as it does, from Jesus. It points out hu- 



A WALK WITH JESUS. 313 

man depravity and dependence, since men ought always to 
pray to God for what they themselves can not have. The 
remark leads us into our relation to God — his creatures and 
children, whom he needs to help, and will help, if sought. 
It points out the necessity of always coming to God, and 
of being importunate. 

Now, to bring out the necessity and importunity of 
prayer, Jesns represents a judge and widow. The judge 
was unrighteous. He feared not God, nor regarded man. 
Certainly he was a very unsuitable character for his almost 
sacred trust. The widow, as is often the case, had a griev- 
ance, and came to the judge for vindication, and not for 
revenge, as the authorized reading seems to suggest. This 
woman only wanted justice and right done in her case; 
hence she had the temerity to come often. The unright- 
eousness of the judge is seen in that he would not vindicate 
the widow till he found she would be an annoyance to him. 
Then, not for fear of the Judge of the universe, or for 
regard of men, but to avoid the crying presence of a lone 
woman, he consented to do her justice. 

Jesus wishes to get a lesson here for his people. It 
is this, that they come often Avith all their grievances to 
God, their Heavenly Father, and he will vindicate their 
causes and supply them with all grace. He will not allow 
justice to lag, but will justify them speedily. Jesus closes 
this parable by a lone question; namely, "When the Son 
of man cometh [with judgments upon the Jews by the 
Eomans, and at the end of time], will he find faith on the 
earth?" 

This question is to suggest that faith in the Son would 
be all God would require to vindicate the righteous causes. 

Here Jesus took up another parable concerning certain 
misguided and misleading Pharisees who felt that they 
could be righteous while despising others. To these he 
uttered the parable of the Publican and the Pharisee. 



314 A WALK WITH JESUS. 

Publican and the Pharisee. 

These two men went np into the temple to pray. The 
Pharisee stood and pra} T ed. His attitude betrayed pride. 
He said, "God [and not Father], I thank thee that I am 
not as other men are." Here he betrays self-righteousness. 
Then he points out that other men are extortioners, un- 
just, adulterers, or even as this publican, who now prays 
in view. It may be that this self-righteous Pharisee was 
none of these characters; yet he was guilty of other sins 
equally as bad, and had no time to pull the mote out of 
other people's eyes when a beam was in his own eye. He 
and no other human being has any righteousness to plead 
or supererogatory merits to present to a just God. And 
any such human claim is surreptitious; for there is no merit 
but of Christ, and none good; no, not one. This Pharisee, 
after justifying himself as far as men's eyes go, began to 
plead his doings. "I fast twice a week; I give tithes of all 
that I possess." His fastings often and tithing were good 
and, no doubt, acceptable to God; but they could not atone, 
nor justify man's soul. And by this Pharisee they were 
done mostly as a secular duty, and not from the inward 
heart-motive to please God; and here lies the non-justifi- 
cation. 

Jesus, then, took up the ease of the publican. He stood 
in prayer, as also did the Pharisee. But his humility is 
seen in that he stood far away, and presented a dejected 
appearance — not so much as lifting up his eyes to heaven. 
He evidently felt his weight of condemnation, and that he 
had no righteousness to plead, and no one to speak of but 
his sinful self. His feeling was true, and his attitude ac- 
ceptable to God, who never despises a broken heart and a 
contrite spirit. This man prayed, smiting his breast, indi- 
cating its. anxiety and anguish. He said, as the Pharisee, 
"God;" both instances showing that Jesus had not yet re- 
vealed the parental relation of God to men. How differ- 



A WALK WITH JESUS. 315 

ently and touchingly did Jesus bring out this relation when 
he taught it in prayer. The very first words at God's feet 
are, "Our Father/' showing the Fatherhood of God and the 
brotherhood of man. The publican's prayer follows, "Be 
merciful to me — a sinner!" This prayer is noted for brev- 
ity and pointedness. He felt the need of pardoning mercy, 
and this is what he asked. He had no time to plead self- 
righteousness, or bring up other men's shortcomings. And 
because he did so pray and feel, he returned to his house 
justified, rather than the Pharisee. The humble soul, hun- 
gering and thirsting after righteousness, will always find a 
place with God and fullness of him. 

Jesus Continuing His Perean Discourse Speaks of 

Divorce. 

Matt, xix, 3-12; Mark x, 2-12. 

The subject of marriage and divorce has always been, 
and always will be, a grave question under Christian in- 
stitutions. This is, and will be, the case, since so much 
is involved from the human side and since man's Creator 
and Savior speaks out in no uncertain terms concerning 
it. The Jews had so legislated prior to Christ that di- 
vorces could be obtained for any cause. This law, how- 
ever had the writing of Moses for its foundation; but 
this did not give it sanctity, because it was written by 
Moses through force of the hard-heartedness of the people, 
and not by him being Divinely led. Nevertheless there 
always was an undercurrent among the Jews which con- 
demned such laxity, as well as some to encourage it; so it 
made the subject always a bone of contention, as it is now — 
some for and some against. The Pharisees felt that they 
had a chance to involve Christ in some way through this 
question; and they thought to try him. They came with 
a question, "Is it lawful for a man to put away his wife 
for every cause?" Now, if Jesus had said, Yes, he would 



316 A WALK WITH JESTS. 

have had the unfavoring element to meet, and would 
have been accused of teaching lax morality. If he had 
said. Xo, he would have been accused of upsetting the 
civil and religious laws of the Jews, which had the Mosaic 
sanction, and would thus have caused the ruling and legal 
element to have more pretentious grounds for his arrest 
and murder. But Jesus was ever on his guard, and foreknew 
men. So he responded by asking a question. He asked 
them: '"Have ye not read that he which made them at the 
beginning made them male and female, and said. For this 
cause shall a man leave father and mother, and shall cleave 
to his wife, and they twain shall be one flesh?" 

Jesus, in his answer, rises higher than Moses, and an- 
swers not according to the narrow legislation of men. He 
shows that Moses is not authority in the matter of mar- 
riage and divorcement, but God. God made them male 
and female, and by marriage made them one and insepar- 
able; and, having thus made them, they must remain, even 
abandoning father and mother to do so, and must not be 
separated by any device of men. Then Jesus gives the 
ground for divorce. It is adultery, and nothing else; and 
then declares, if persons separate for any other causes, and 
marry others, they are living in adultery. This is one of 
the hard restrictive rules of Jesus, and it catches many 
living in legalized adultery; but it is the only safe rule for 
moral, social, and civil development. It is sufficient to say 
that all divorce laws are man-made, except for infidelity; 
and every one is dangerous. Every one threatens the best 
and highest civilization, and will degrade it. 

Jesus Accepts and Blesses Little Children. 

Matt, xix, 13-15; Mark x, 13-16; Luke xvlii, 15-17. 

The act of Jesus here, receiving and blessing children 
over the protest of his disciples, is very significant, and re- 
quires more than passing notice. It is so significant that 



A WALK WITH JESUS. 317 

three of the writers mention it, showing that it deeply im- 
pressed them. While Jesus stood or sat somewhere here 
in Perea, little children were brought to him for his bless- 
ing. The writers do not tell us who brought them, whether 
mothers, fathers, or friends. Luke says, "That he might 
touch them;" Mark, the same; but Matthew says, "That 
he should put his hands on them, and pray." When the 
children were brought, the disciples of Jesus rebuked those 
that brought them. Heretofore, as far as we know, Jesus 
had done nothing directly for children, and had given no 
special information as to their relation to his kingdom. 
How happy, then, ought we to be that he does now, only 
a few days before his death, tell us that they are of the 
kingdom! Jesus also tells us that it becomes necessary for 
the old to become as a little one, in order to enter the 
kingdom. The kingdom is composed of childlike characters ; 
but, being ignorant of these facts, the disciples opposed the 
bringing of children. And with the opposition Jesus was 
much displeased, and said to his opposing disciples, "Suf- 
fer the little children to come unto me, and forbid them 
not; for of such is the kingdom of God. Verily, I say unto 
you, Whosoever shall not receive the kingdom of God as a 
little child, he shall not enter therein." 

Certainly we get some lessons here from Jesus: First, 
that children are in the covenant of grace and members of 
the gospel kingdom; second, that we are so to receive them 
in all the covenants and institutions of grace; third, that 
Christ has set the seal of disapproval upon any opposition 
to receiving little ones into the Church; fourth, that every 
one must become humble and dependent like a child in 
order to find acceptance with God. When Jesus had fin- 
ished his remarks, he took the little ones up in his arms, 
put his hands upon them, and blessed them. 



318 A WALK WITH JESUS. 

Jesus Discourses with and Concerning the Rich. 

Matt, xix, 16-30; Mark x, 17-31; Luke xviii, 18-30. 

One thing is ever to be kept in mind regarding the Perean 
ministry of Jesus, and that is that he does and says nearly all 
things done and said by the wayside. As we observed, when 
he first left Galilee, his labors were not in Capernaum's 
homes of Peters, or synagogues; for they were not as in Gal- 
ilee. In the previous paragraph, Jesus, at some unknown 
place, perhaps by the wayside or on some grassy plot, or at 
some house or synagogue, blessed little children. Then Mat- 
thew and Mark tell us he left there ; and then came to him, 
evidently by the way, a rich young man, who engaged Jesus in 
conversation concerning eternal life. Luke says this man 
was a ruler, but does not specify the kind. Whether he 
was sincerely inquiring of life from Jesus is questionable; 
for he squirmed under the very first test and requirement 
of Jesus. He may have been testing the ability of Jesus 
to answer how to get eternal life. His running and kneel- 
ing to Jesus, and calling him "Good Master," were no proofs 
of sincerity, as some would have them. And the first reply 
of Jesus seems to point out the superficiality of this man's 
sincerity. He asked, "Good Master, what good thing shall 
I do that I may have eternal life?" Jesus does not go on 
at once to give him a direct answer, but questions him as 
to why he called him "Good Master." That is, "Where did 
you get the information that I am good? Who told it 
thee ? What is your reason for it ?" The young man doubt- 
less felt that Christ was worthy of honor; and whether 
sincere about his soul or not, he, through gentlemanly man- 
ners, addressed Jesus as he felt he was worthy. While 
this attitude does not prove sincerity, yet it offers some 
good suggestions. First, this man came to Jesus. He is 
the only one whom men can approach for all good. Sec- 
ond, he inquired what to do to obtain eternal life. No 



A WALK WITH JESUS. 319 

better inquiry was ever made; for all need life, and it is 
the highest wisdom to seek it to-day. Jesus tells the young 
officer what to do and not to do to find life. "If thou 
wilt enter into life, keep the commandments." This young 
man, having lived a very upright life, was inclined to think 
he had done all necessary commands; so he asked, "What 
commands do you mean ?" Jesus replied, "Thou shalt not 
kill, nor commit adultery, nor steal, nor bear false witness. 
Thou shalt honor thy father and mother, and love thy 
neighbor as thyself." The young man still felt assured, 
and replied, "All these things have I kept from my youth 
up." Then he asked, "What lack I yet?" Jesus readily 
responded, as if to say, "You are nearly saved; but if you 
would be perfect or entirely saved, go and sell that thou hast, 
and give to the poor, and thou shalt have treasure in heaven, 
and come and follow me." 

This last saying of Jesus was the test of this young 
man's sincerity. When heard, he went away in sorrow. The 
sorrow filled his heart, because he had much wealth, which 
he loved too dearly to part with for humble discipleship. 
He did not part with it to take up the cross of Jesus; and 
because he did not, Jesus was drawn out into further re- 
marks. He turned and said to his disciples: "Verily, I say 
unto you that a rich man shall hardly enter into the king- 
dom of heaven. And again I say unto you, It is easier for 
a camel to go through the eye of a needle than for a rich 
man to enter into the kingdom of God." Jesus here cer- 
tainly does not deprecate riches in the hands of his dis- 
ciples, nor does he mean to say they can not be saved, but 
rather shall not be saved because of their love being cen- 
tered, as the young ruler, upon their wealth to the exclu- 
sion of godliness. The expression, "Easier for a camel to 
go through the eye of a needle," is a common Jewish say- 
ing to mean a thing is impossible. 

But the disciples were somewhat surprised at this state- 



B20 A WALK WITH JESUS. 

ment of their Master, and asked, "Who, then, can be saved, 
if the rich can not?" Jesus told them, "With men it is 
impossible, but not with God, with whom all things are pos- 
sible." 

Peter now, as usual, comes to the fore, and for himself 
and the other disciples declares, "We have forsaken all, and 
followed thee." Then he asked his Lord, "What shall we 
have therefor?" Jesus answered, not only Peter, but all: 
"Verily, I say unto you, That ye which have followed me 
in the regeneration, when the Son of man shall sit in the 
throne of his glory, ye shall sit upon twelve thrones, judg- 
ing the twelve tribes of Israel. And every one that has for- 
saken houses, or brethren, or sisters, or father, or mother, 
or wife, or children, or lands for my name's sake, shall re- 
ceive a hundred-fold, and shall inherit everlasting life." 
Jesus here shows the advantages of becoming his disciples — 
that one gets both the life that now is and that which is to 
come in exchange for the haunts and wrecks of sin. What 
marvelous gain came to those disciples! They left old, 
broken nets, wet, dangerous, and exposed lives to get im- 
mortal fame and life everlasting. So with every one. We 
may not reap at once; but the harvest of joy, victory, and 
glory will come in God's time. 

Jesus Speaks of the Laborers and the Vineyard. 

Matt, xx, 1-16. 

Jesus, after speaking of wealth and its dangers, pro- 
ceeds to speak to his disciples a parable whose end is to 
show God's past, present, and future relation to the Jew- 
ish race, and that he is in no sense dependent upon them 
for the progress of his kingdom, or obligated to do more 
for them, as the elect people, than for the latest savage 
Gentile. He begins, "The kingdom of heaven is like unto 
a man that is a householder, which went out early in the 
morning to hire laborers into his vineyard." The most 



A WALK WITH JESUS. 321 

significant thoughts of this parable are its hours. This 
man first went out and hired men at our six o'clock, and 
agreed, that if they worked till six in the evening, to give 
them a penny. He went out a second time to the market- 
place, where laborers usually stood for employment, and 
at nine o'clock he hired others, contracting only to give 
them what was right. A third time he went out, and hired 
another crew at twelve o'clock, with whom he made a like 
contract as with those at nine, to give what would be right. 

A fourth time he went out, and hired another crew at 
three o'clock, under a similar contract as all the above. 
And at five o'clock he went out a fifth time, and hired still 
others under the above contracts, to do by them whatever 
was right. At six o'clock the employer sent out his steward, 
saying, "Call the laborers, and give them their hire; begin- 
ning with the last hired, and pay on back to the first." The 
steward knew nothing of contracts, but was only given 
orders to pay every man a penny. So it turned out that 
the men who came at five and labored but one hour, till 
six o'clock, got their money first, and as much as the men 
who wrought twelve hours. But the first servants mur- 
mured, saying to the master, "These last have wrought but 
one hour, and thou hast made them jequal unto us which 
have borne the burden and heat of the day." To this com- 
plaint the master replied: "Friend, I do thee no wrong. 
Didst not thou agree with me for a penny? Take thine, 
and go thy way. Is it not lawful for me to do what I will 
with mine own ? Is thine eye evil because I am good ?" 

Many practical lessons are in this parable; but I think 
we are only in order to show what Jesus wants to teach. 
The first servants represent the Jewish nation, with the 
first call and privileges of God. All others represent the 
Gentile world in all times. Jesus wished to teach the Jews 
that though they were the Abrahamie seed and favored with 
the first call, yet they had rights to no more than the later 
21 



382 A WALK WITH JESUS. 

Gentiles who would believe on and labor faithfully in his 
Church. In other words, the believing Gentiles would reap 
the equal Divine rewards first; since the last will be first, 
and the first last. 

All God's gifts and callings are through his sovereign 
mercy, and not by man's merits: therefore nothing that 
he does is because man deserves it, or because God is obli- 
gated to do it. Truly does Wesley sing: 

"False and full of sin I am, 

Thou art full of truth and grace." 

Jesus again Peedicts His Death. 

Matt, xx, 17-19; Mark x, 32-34; Luke xviii. 31-34. 

Jesus quite frequently spoke of Ms death; but never 
so near as at this time, and never under such trepidation 
as now. He is in a journey, and on his way to Jerusalem, 
but yet in Perea. It is in the latter part of March, and just 
a few days before his death is to occur. Jesus could no 
longer conceal the sad event, or speak of it indefinitely; 
but had to tell them plainly it will be at the end of this 
trip to the holy city. Mark tells us that the disciples 
were amazed and afraid. These diseij^les were so be- 
cause of what their Lord said, and yet they could not 
understand him. They felt and believed that something 
unusual was going to hajmen; but what puzzled them, they 
could not understand how he should be put to death and 
rise again after three days. Xevertheless, they heard his 
solemn words: "Behold, we go up to Jerusalem; and the Son 
of man shall be betrayed unto the chief priests and unto 
the scribes; and they shall condemn him to death, and shall 
deliver him to the Gentiles to mock, and to scourge, and 
to crucify him: and the third day he shall rise again." 
Luke quotes Jesus as saying the things prophesied of his 
death would occur, thus showing that he referred them 



A WALK WITH JESU8. 323 

for their understanding to their own prophets. 0, how 
blind were those disciples, not to understand any of his 
pathetic sayings, when they had his previous warnings and 
their Isaiahs to tell them: "He hath borne our griefs, and 
carried our sorrows; he was wounded for our transgressions; 
he was bruised for our iniquities: the chastisement of our 
peace was upon him; and with his stripes we are healed. 
He was oppressed and he was afflicted, yet he opened not 
his mouth: he is brought as a lamb to the slaughter, and, 
as a sheep before her shearers is dumb, so he openeth not 
his mouth. He made his grave with the wicked, and with 
the rich in his death/' 

Nothing less than stupidity prevented the friends of 
Jesus, and nothing but prejudice prevented his enemies 
from understanding his prediction of death when they read 
the above prophecy. There was nothing plainer in the 
prophets than the event and end of the Messiah; yet men 
never misunderstood anything more than these two occur- 
rences. 

James and John Seek Preferment. 

Matt, xx, 20-28; Mark x, 35-45. 

While Jesus is still on the way up to Jerusalem, but in 
Perea, beyond the Jordan, the mother of two of his early 
disciples, James and John, came to him, desiring a certain 
thing. We can see why this mother would come in behalf 
of her sons, and why she would worship in her request. 
Womanlike, she felt that Jesus would be influenced by her, 
and her presence would go far in soliciting an affirmative 
reply. Those ambitious sons had doubtless lately been 
about her, and got her to make this plea for them. "What 
is the certain thing?" Jesus asked. Encouraged by Jesus 
entertaining her, she readily replied, "Grant that these, 
my two sons, may sit, the one on thy right hand and the 
other on the lef t, in thy kingdom," 



324 A WALK WITH JESUS. 

It does seem absurd for James and John to urge and 
accompany their mother to Jesus with any such request as 
this, when, just a little before, Jesus told them that he 
would be betrayed to the priests and scribes, and be put 
to death. But the explanation is in two things: First, they 
did not understand Jesus when he spoke of his death; and 
second, they expected an abiding Messiah, in an earthly 
kingdom of material parts. And it was for chief places 
they asked, here in this supposed earthly dominion. But 
this request shows how worldly, material, and ambitious 
were the two brothers. Jesus said to the three: "Ye know 
not what ye ask [that is, Ye do not understand what ye 
ask]. Are ye able to drink of the cup that I shall drink of, 
and to be baptized with the baptism that I am baptized 
with?" The two brothers foolishly answered, "We are 
able." Jesus replied, "Ye shall drink indeed of my cup, and 
be baptized with the baptism that I am baptized with: but 
to sit on my right hand, and on my left, is not mine to give; 
but it shall be given to them for whom it is prepared of 
my Father." 

Jesus more than once referred to his death as a bap- 
tism. That is what he intends here by "cup" and "baptism." 
But his worldly-minded disciples thought he referred to 
some royal cup, and some such baptism as John the Baptist 
performed, and said they would be able to do the deeds. 
Jesus readily assured them that they would drink of his 
cup and be baptized with his baptism, or pass through the 
ordeal of suffering and death for his sake. And history 
tells us that James and John had their cup of sorrow, and 
at least James died an unnatural death as his Master and 
for his sake. Jesus gave them to understand that he would 
not distribute preferment, since he would have no earthly 
kingdom. But the sitting on his right hand, and left, would 
be left to the disposition of the Father in heaven above. 

When the ten other disciples heard of this request of 



A WALK WITH JESUS. 325 

James and John they were angry. This anger is quite 
natural, because they looked upon James and John as ask- 
ing what was great, and what was possible for any two of 
them. They felt that these two brothers were seeking 
advantage of them with the Master. But Jesus harmonized 
the factions very readily by referring them to the customs 
of the Gentiles, that the princes exercise dominion over 
them, and the great exercise authority. Yet he gave them, 
as his disciples, to know this should not be the way with 
them; but if any wished to be great he must minister, and 
if chief let him serve. Then he called attention to the fact 
that though he was their Savior and Lord, yet he came to 
minister, and to submit to the humiliation of even washing 
their feet. 

Section 6. — Jesus Heals Blind Men about Jericho. 

Matt, xx, 29-34; Mark, x, 46-52; Luke xviii, 35-43. 

Since Jesus, four months prior to this time, first came 
into Perea out of Galilee, he has not wrought many mira- 
cles anywhere, and but very few in Perea. His time for 
miracles was well-nigh over, and he spent it in teaching and 
preaching. Though, as he passes through Jericho on this 
his last trip to Jerusalem, he finds occasion once more to 
manifest his power miraculously. Two blind men are the 
subjects to be treated. Matthew, Mark, and Luke speak 
of them, though a little differently. Matthew speaks of 
them as two blind men; Mark only mentions one man, and 
calls him Bartimeus; while Luke only mentions one, giv- 
ing no name. However, they all agree to a case of blind- 
ness. There is no disagreement, however, in these reports. 
One only noted how many; the other finds out the name 
of one, if not already known, and makes sure of that much, 
without giving more; the third thinks it sufficient to tell 
that his Master healed a blind man of his malady. They all 
agree that the miracle was wrought near Jericho, and as 



326 A WALK WITH JESUS. 

Jesus was leaving the city en route to Jerusalem. These 
blind men sat by the wayside, as was customary in those 
days for the blind and helpless. They sat in the thorough- 
fares to beg alms of passers into and out from the city. 
When Jesus started out of the city, as usual, a great 
crowd followed for some considerable distance the Galilean 
prophet, of whom they had heard so much. Doubtless these 
blind men had friends who informed them of the passing 
of Jesus, and placed them by the way for an opportunity 
to call upon him. As Jesus came near they were deter- 
mined not to miss their first and only chance to obtain 
sight. They cried loudly, "Have mercy on us, Lord, thou 
Son of David !" The passers rebuked them that they should 
hold their peace. ' It is safe to say, whenever a soul attempts 
to go to Jesus the devil always has some opposing agencies 
to keep it back and in blindness of sin. But when a soul 
is truly conscious of sin and realizes its needs, no height 
or depth or principality can restrain the prayers that it 
makes to God. When these blind men were rebuked it only 
intensified their desires, and they prayed the more loudly, 
"Have mercy on us, Lord, thou Son of David!" Jesus 
is never entreated in vain, nor fails to come when called, 
nor stop when asked. He stopped and stood still, and 
called the blind men who had called him. When they came, 
he asked them, as though he did not know, to strengthen 
their faith, "What will ye that I shall do unto you ?" They 
quickly replied, "Lord, that our eyes may be opened." 

Jesus never fails to do a good deed or answer a necessary 
prayer. He touched their eyes, now unsightly, and imme- 
diately they saw. Jesus had opened so many eyes to see, 
and now, on his way to death, to be shut in by the power 
of darkness, he gives sight, comfort, and joy to the be- 
nighted. Bless his holy name! 



A WALK WITH JESUS. 327 

Section A. — Jesus Visits Zaccheus. 

Luke xix, 1-10. 

After Jesus had healed the blind men he resumed his 
journey. But it was only a short while and a little dis- 
tance before another halt was called to the Master. This 
time it was not blind men, but Zaccheus, a chief among 
the tax collectors, and a rich man. This man was short 
and otherwise small in stature, and was very anxious to 
see Jesus. But because of his inconvenient size he knew 
that he could not, in the throng, behold Jesus. Therefore 
he decided, Jesus being yet about the city, to go forward 
and climb up into a sycamore-tree by the passing way and 
get a look at Jesus. Zaccheus did this, doubtless, for many 
reasons. .First, he was anxious to look upon the face and 
■ form of whom he had heard so much as of Jesus; second, 
because a publican, and knowing the repute in which he 
was held, he hesitated to approach Jesus; and third, because 
this was his only known way to see Jesus. There are also 
lessons coming from Zaccheus. First, a desire to see Jesus 
and know of him always has its fruits of blessedness; 
second, by placing ourselves in Jesus's way the blessings 
which attend his train will fall on us; third, let no oppor- 
tunity pass to see Jesus. 

When Jesus reached the tree he did not pass without 
looking up, and looking up he could not fail to see Zaccheus. 
He spoke to him, calling his name, "Zaccheus, make haste, 
and come down; for to-day I must abide at thy house." 

There was doubtless more in the heart of Zaccheus to- 
ward Jesus than mere curiosity. He, like Nicodemus, 
wished a knowledge of Jesus leading to discipleship. Jesus 
recognized this, and decided to take up some time with him. 

Zaccheus, seeing that Jesus was not going to rebuke him 
for his sins but receive him as a friend, hastened down, 
and embraced Jesus joyfully. When the people, who could 



3"28 A WALK 117 77/ JESUS. 

not read hearts and understand character, saw the associa- 
tion of Jesus and the tax collector, they began to say, "He 
is gone to be guest with a man that is a sinner." Zaccheus 
perhaps heard this much of himself while with his distin- 
guished guest; so, feeling bad, he began to apologize, saying, 
"Lord, the half of my goods I give to the poor; and if I 
have taken anything from any man by false accusation, I 
restore him fourfold." This man's confession and proposal 
were accepted by the Lord Jesus, who saw much further than 
the man's words. . So Jesus said, "This day is salvation come 
to this house; for the Son of man is come to seek and save 
that which was lost." Hence, Jesus entered the house of 
Zaccheus and sojourned. 

Section B. — Jesus and the Pounds. 

Luke xix, 11-28. 

When Jesus was near the city of Jerusalem he spoke this 
parable to correct an erroneous idea that had existence, 
that the kingdom of God should soon appear. Even his dis- 
ciples were expecting an early coming of this kingdom, and 
that it would be earthly and inaugurated at Jerusalem. 
Jesus began the parable thus: "A certain nobleman went 
into a far country to receive for himself a kingdom, and 
to return." This nobleman represents Jesus himself about 
to go away and receive from his Father his spiritual king- 
dom. "This nobleman called his ten servants, and deliv- 
ered them ten pounds, and said unto them, Occupy till I 
come." It must be noticed that each servant had a pound, 
with orders to put it out for increase. It should be ob- 
served that the nobleman required each one to do his part, 
all being started out evenly. But the citizens hated the 
nobleman, and sent a message after him, saying, We will 
not have this man to reign over us. Jesus would teach his 
friends, and also enemies, that he was not here to build 



A WALK WITH JESUS. 329 

an earthly government; hence how pointed these words to 
the friends and foes ! He was only telling beforehand what 
his enemies would say concerning his going and return- 
ing, that he should not reign over them. It is to be observed 
that though the nobleman was spoken against, yet he re- 
ceived his kingdom. How well, in this particular, he repre- 
sents Jesus, who was rejected from reigning over his ene- 
mies; yet became the very head of the corner! When the 
nobleman returned he called his ten servants, to know 
what each man had gained. How true it is that Jesus will 
call on each servant for his gains in the spiritual warfare! 
And how great will be the joy of the man who can say, 
"I have finished the work thou gavest me to do !" 

This nobleman's first servant said, "Thy pound has 
gained ten pounds," or has multiplied tenfold. The noble- 
man said, "Well, thou good servant; because thou hast been 
faithful in a very little, have thou authority over ten cities." 
It is to be observed that this man is rewarded as his work 
was, and promoted by being given a city for every pound 
gained. Who can read without a joyous reflection upon 
such reward? The second came, saying, "Lord, thy pound 
hath gained five pounds;" and the same corresponding re- 
ward was granted him as the first. Let it be ever remem- 
bered that God will always bless our labors and multiply 
our talents. 

Another one came (whether the third in order we can 
not tell), and said, "Lord, behold; here is thy pound, 
which I have kept laid up in a napkin: for I feared thee, 
because thou art an austere man: thou takest up that 
thou layest not down, and reapest that thou didst not sow." 
The nobleman replied, saying to this servant, "Out of thine 
own mouth will I judge thee, thou wicked servant." This 
servant made his own case a bad one by — first, not using his 
pound; and second, by speaking of the character of his 
Lord. It is easy to see that if one is to account to a hard 



330 A WALK 11727/ JESUS. 

and grumbling character it is always wise to give to him 
no grounds of complaint, and keep out of his hands of 
censure. Since this servant knew the kind of man his 
Lord was, for that very reason he should have placed the 
pound where it could have been utilized for more, and not 
buried. 

It may be well said here that God gives all a work to 
do, and we are to account for our work at his bar. We can 
not afford to be idle and stand from any duty. And if we 
do not do every duty well, we may expect censure from 
above and a loss of what we seem to have. For the buried 
pound was given to the man with ten; "for to him. that 
hath shall be given, and from him that hath not shall be 
taken even that which he hath." What a lesson and thought 
are right here for us ! The thought that I must be active for 
Jesus, doing my whole duty; and if I am not, I am liable to 
lose, at any time, that which I have. This last verse is a great 
thrust at the enemies of Christ, the Jewish Pharisees, who 
said ever, "We will not be ruled over by the Christ." But just 
what befell the nobleman's enemies will likewise befall the 
enemies of Christ — they will be ground to powder. 

Friday, March 31st. 

Section 7. — Jesus Reaches Bethany. 

John xii, 1. 

Jesus had been to Bethany, near Jerusalem, many times 
before this; indeed, all of his visits to Jerusalem likewise 
took in this small town, where Jesus seems to have spent 
his nights with Mary, Martha, and Lazarus, after spending 
the day in the temple services. But, after all considered, 
Jesus never reached Bethany just as he does now. He 
comes now, John says, six days only before the feast. This 
brought him here on Friday, March 31st. This was not a visit 
like former ones, in which Jesus knew he would go away 



A WALK WITH JESUS. 331 

again into Galilee, Samaria, and Perea ; but this visit was to 
linger near the place till death. This visit marked the be- 
ginning of his end, and the week when he would be deliv- 
ered into the hands of his enemies. 

Jesus arrived at Bethany some time in the afternoon 
of our Friday, and earlier than six o'clock, when the Jewish 
Sabbath began. Jesus on this visit was accompanied by 
all of his disciples, who were still hoping for and dream- 
ing of an earthly kingdom to be started by their Master. 

Saturday, April 1st. 
Mary Anoints Her Lord. 

Matt, xxvi, 6-13; Mark xiv, 3-9; John xii, 2-11. 

Jesus spent the Friday night at Bethany with the Laz- 
arus family. The next day-dawn brought the Sabbath-day, 
which was our Saturday, April 1st. On this day Jesus 
doubtless remained quiet at the home of Mary and Martha; 
for there is no account of him going anywhere or doing 
but one thing, and that was to take supper at the house 
of Simon. It was perfectly natural that Jesus should re- 
main quiet in Bethany on this Sabbath and rest; for this 
was the last Sabbath he would ever spend in the flesh. 
Hence it was to him a day of rest and deep meditation; 
a day which he used to teach Mary, sitting at his feet, 
and all others who wished saving knowledge. Mary, 
Martha, and other friends, were not as sad as was Jesus 
on that day; for they knew not that it was the last Sab- 
bath of their Lord, and that he would so soon be brutally 
removed by the shameful death. They were enjoying the 
day most highly, to think that their Lord was with them 
spending it. What can be done to entertain Jesus, and 
show him appreciation? was the absorbing question. Well, 
Simon, who had been a leper and whom Jesus had doubtless 
healed, decided to prepare a feast at his house for Jesus. 



33-2 A WALK WITH JESUS. 

To this meal Jesus carried all of his disciples, to even 
grumbling Judas. However, it must not be taken for 
granted that Simon gave the entire supply for the supper; 
for, while it looks so from Matthew, it does not from 
John, who seems to say Mary, Martha, Lazarus, and Simon, 
too, were in its getting up. In the arrangements, Martha, 
being more experienced, was chosen to serve. When Jesus 
and his disciples were seated at the table, Lazarus was 
honored with a seat with this august party. Lazarus, just 
about a month and a half prior, had been raised from the 
grave of four days' death. Mary, Martha, and Lazarus had 
never forgotten this great resurrection act, and thought 
on it with deepest gratitude. So Mary felt disposed to 
honor her Lord by a special act of appreciation. She took 
a pound of ointment of spikenard, which was very costly, 
and with it anointed the feet of Jesus, and wiped his feet 
with her hair. Mark speaks of this woman who anointed 
the feet of Jesus in such a way as to cause difference of 
opinion as to whether it was Mary the sister of Martha 
or some other Mary. This difference arises from Mark 
saying she broke the box, and poured it on the head of 
Jesus; while John says she anointed his feet and wiped 
them with her hair. There however is no ground for sup- 
posing these acts were not by the same person. John is 
more impressed by the anointing of his feet and wiping 
them by the hair of her head, than by the anointing of 
the head which was observed by Mark. They both agree 
that it was at Bethany, that it was in the house of Simon, 
the leper, and thqt his disciples grumbled at the so-called 
waste. These are the essential facts. 

The very precious ointment was highly perfumed, and 
its aroma filled the entire house. This odor drew the atten- 
tion of the disciples, and especially that of Judas, the 
treasurer, who always watched the going out of every dime, 
and craved a steady income. He knew Jesus was among 



A WALK WITH JESUS. 333 

friends, and felt that if Jesus would only make a wish for 
anything, it would come, even to the amount of the oint- 
ment that had been been spent for that spikenard. Judas 
asked why was not the ointment sold for three hundred 
pence (some forty dollars of our money), and given to 
the poor? But John tells us he was not anxious about 
the poor, but himself. He would hope the money turned 
over to him, that he might appropriate it. But Jesus came 
to her rescue (as he always comes to those who do right), 
and said to Judas: "Let her alone: against the day of my 
burial hath she done this. For the poor always ye have 
with you; but me ye have not always." Jesus here approves 
a righteous act, and accepts the best and all the woman 
could do. He requires us to-day to do our best and whole 
duty toward him. We need not let go our duty to him 
for the poor, who are ever about us. 

Many people came to Bethany that Sabbath to see the 
wonderful prophet, Jesus, and Lazarus, who had been 
raised after four days' death. Because Lazarus was such 
a living testimony to the miraculous power of Jesus, and 
was causing so many Jews to believe on him, the chief 
priests decided to kill both Jesus and Lazarus. And they 
sought the life of the Prince of peace till they took it. 

Sunday, April 2d. 
Section 8. — Jesus at Jerusalem. 

Matt, xxi, 1-11 ; Mark xi, 1-11; Luke xix, 29-44; John xii, 12-19. 

We saw that on the Jewish Sabbath, our Saturday, 
Jesus spent the time in quiet at Bethany with his disciples 
and friends. But on the next day, our Sunday, and April 
the second, he went into the city, Jerusalem. 

All the writers speak of this particular visit, though 
not so important as other visits; but doubtless because 
they were all looking for Jesus now to enter some visible 



334 A WALK WITH JESUS. 

reign of earthly royalty. Since Luke's is the fullest ac- 
count of this visit, we will be governed by him. 

When Jesus was on his way from Bethany and near 
Bethphage, on the Mount of Olives, he sent two of his 
disciples, saying, "Go ye into the village over against you; 
in the which, at your entering, ye shall find a colt tied, 
whereon yet never man sat; loose him, and bring him 
hither. And if any man ask you, Why do ye loose him ? 
thus shall ye say unto him, Because the Lord hath need 
of him." One in reading this narrative must conclude 
that Jesus used prescience here, or had some friendly un- 
derstanding with some one, prior to this, concerning the 
colt. But since the disciples knew nothing of the arrange- 
ment it is hardly to be believed that there was any ; so this 
is evidently an act of Divine prescience; and if so, it is a 
strong plea for the Divinity of Jesus. For the disciples 
went, and found it just as Jesus told them. When the 
disciples began to loose the colt the owners asked, "Why 
loose ye the colt?" They replied, "The Lord hath need 
of him/' Then the owners gave consent, and the colt was 
carried to Jesus. Matthew speaks of the colt, and also its 
mother, and in such a way as it would seem that Jesus rode 
the mother of the colt as well as the colt. But since Mark, 
Luke, and John only speak of the colt being used, it is 
presumably true that there is some mistake in Matthew's 
translation, and that "them" is used where "him" ought 
to be used. Mark, Luke, and John would not have failed 
to note and mentioned the fact if Jesus had ridden both 
during the trip into the city. It also would have been 
very unlikely to see Jesus on first one and the other of 
those beasts, and ridiculous to see him riding both at the 
same time. At any rate, the colt was brought, and Jesus 
was seated upon the colt, covered with his disciples' gar- 
ments. And as Jesus rode on they spread their clothes 
in the way, and when he reached the descent of the moun- 



A WALK WITH JESUS. 835 

tain the whole crowd of his disciples began to rejoice and 
praise God for all the mighty works they had seen through 
Jesus. They also said, "Blessed be the King that cometh 
in the name of the Lord: peace in heaven, and glory in 
the highest!" This adoration was indeed too much for 
the Pharisees who had plotted to put Jesus to death, and 
who were filled with jealous envy. So they stepped forth, 
and, in hypocritical speech, said, "Master, rebuke thy dis- 
ciples." To them Jesus replied, "I tell you that, if these 
should hold their peace, the stones would immediately cry 
out." This language of Jesus indicates that he is Divine, 
and should be worshiped; that men, failing to do this, will 
be supplanted by the stones, which will sing his praises. 

Jesus finally came near to the beautiful city, and as 
he thought of its future destruction by its enemies, and its 
blindness to lay hands upon its only salvation to put him 
to death, and of how God would abandon it thenceforth, 
he wept over it from the mountain, saying: "If thou hadst 
known, even thou, at least in this thy day, the things that 
belong unto thy peace; but now they are hid from thine 
eyes. For the days shall come upon thee that thine enemies 
shall cast a trench about thee, and compass thee round, and 
keep thee in on every side; and shall lay thee even with the 
ground, and thy children within thee; and they shall not 
leave in thee one stone upon another; because thou knewest 
not the time of thy visitation." 

Is it not wonderful that Jesus would weep over a 
doomed city like this, and especially when it had had every 
inducement laid down to make it safe and prosperous, such 
as was in the case of Jerusalem? Jesus saw and spoke of 
its downfall, and knew it was because of sin in rejecting 
the light in himself. The Spirit often weeps on account 
of our follies, but especially when we willfully and know- 
ingly commit sin. against heaven. 



336 A WALK WITH JESUS. 

Monday, April 3d. 
Section 9. — Jesus Curses the Tree. 

Matt, xxi, 18, 19; Mark xi, 12-14. 

We last parted with Jesus in the city Jerusalem. It 
was the Christian Sabbath; but to-day, Monday, April the 
third, he is on his return to Jerusalem from Bethany, where 
he spent his nights. On his road crossing the Mount of 
Olives he sees a fig-tree with leaves. Mark says Jesus was 
hungry at this time. If so, Jesus must have left Bethany 
very early, and before breakfast; for he would hardly get 
hungry so early after breakfast. When he looked up he 
saw a fig-tree at a distance, and made to it, if haply he 
might find fruit on it; but found nothing but leaves; for 
it was too early in the year for ripe figs. Then Jesus spoke 
to the tree, "No man eat fruit of thee hereafter forever." 

There are lessons here for us. First, it must be ob- 
served that Jesus had this act in mind before leaving 
Bethany that morning, early or late; second, Jesus knew 
beforehand that there were no figs on that tree, but he 
could not teach his lesson without going to it. This tree 
was a representation of the house of Israel, which, though 
blessed above all other races religiously, had proven only 
a barren fruit-tree, which, indeed, had leaves, but no fruit. 
To them Jesus had come and sought fruit; but of them 
he found nothing but leaves. So he stood now upon the 
mount in sight of their temple, ready to forsake, curse, 
and cause them to pine away. Just what he said to them, 
"Xo man eat fruit of you hereafter forever/' is being ful- 
filled more and more each and every day, for not since 
has any religious creed or system looked to the Jews for 
guidance in spirituals. What was once their privilege — to 
enlighten and lead the world — is no more theirs. No one 
looks up to that race longer as having any special doctrine. 
How great we can make our mistakes, and destroy our 



A WALK WITH JESUS. 337 

privileges in this life ! Hence how careful we should be 
to leave no stone unturned in trying to do good, and that 
we never sin away our opportunities to honor God and 
bless mankind! 

Section A. — Jesus Cleanses the Temple. 

Matt, xxi, 12-17; Mark xi, 15-19; Luke xix, 45-48, and xxi, 37, 38. 

Jesus is still in Jerusalem, and it is yet Monday, April 
the third. In the outset, Jesus cleansed the temple by 
driving out all improper ways to support it. So now, as 
he is about to wind up his earthly career, he makes one 
more effort to stamp his disapproval upon any unrighteous 
acts to bring revenues to his- house. Those money-changers 
and buyers and sellers had on a garb of righteousness, but 
inwardly were thieves and robbers. So Jesus went into the 
temple, and, though they were acting stewards looking 
after the temporalities of the temple, drove out the buyers 
and sellers, and overthrew the tables of the money-changers. 
Then, to sanctify the thoughts of the house and to justify 
his actions, he quoted their Scripture, "My house shall be 
called a house of prayer/' Then he accused them of theft, 
"But ye have made it a den of thieves." 

It should never be forgotten that in the beginning of 
the Christian Church, Jesus cast his disapproval upon all 
steps and actions to support the Church if they are not 
truly hallowed. He repeated this disapproval, as seen at 
his end. Then we gather that the Church should always 
be kept free from whatever is not truly sacred, it matters 
not how important in service, or how much value in finance. 
We can not be too careful in guarding against Church fairs, 
raffles, and chance-games; for all ill-gotten gain goes without 
the approval of heaven. 

While in the temple the blind and lame came to Jesus 
to be healed; and those busy hands and tender heart of 
his went out to heal and save them, and they were restored. 
22 



338 A WALK WITH JESUS. 

There was great joy and rejoicing when the blinded eyes 
were opened so that the blind could see Jesus and the 
faces of friends and loved ones; when the lame could throw 
aside their sticks, straighten their bodies, and again walk 
the familiar streets of the city with their friends. 

But the priests, who were both jealous of the influence 
of Jesus' and afraid of his powers, were displeased at all 
Jesus said and did. They were especially grieved to hear the 
people crying "Hosanna" to the Son of David. They asked 
Jesus did he hear, receive, and recognize what the people 
were saying about him — that they worshiped him. Jesus 
replied, "Yea; have ye never read, Out of the mouth of 
babes and sucklings thou hast perfected praise?" Jesus 
was always ready to quote some passage of Scripture to 
justify his works and confound his enemies. They were never 
able to entrap him. He received justly the worship of men, 
because he was Divine; and when men sang his praises he 
could show that it had come as a fulfillment of prophecy. 

When this conversation was finished and the day was 
fast ending, Jesus left the city and returned to the Mount 
of Olives for Bethany. 

Tuesday, April 4th. 
Section B. — Jesus ox Olivet and in Jerusalem. 

Matt, xxi, 20-27; Mark xi, 20-33; Luke xx, 1-8. 

Jesus is yet in Jerusalem; though since we left him 
cleansing the temple and healing the blind and lame he 
has been out to Bethany and spent a night. And it is 
now Tuesday, April the fourth. We first have him to-day 
upon the Mount of Olives, over which he is crossing to 
reach the city and temple. But yesterday he cursed the 
fig-tree, and on his way back to-day with his disciples he 
reaches that tree, and Peter calls his attention to it, 
"Master, behold! the fig-tree which thou cursedst is with- 



A WALK WITH JESUS. 339 

ered away." Jesus replied, "Verily, I say unto you, If ye 
have faith, and doubt not, ye shall not only do this which 
is done to the fig-tree, but also if ye shall say unto this 
mountain, Be thou removed, and be thou cast into the sea, 
it shall be done; and all things, whatsoever ye shall ask in 
prayer, believing, ye shall receive." 

Thus Jesus encourages faith, and points out its powerful 
possibilities. Certainly, the language is figurative. We are 
not to understand that Jesus would, for the sake of our 
faith, remove natural mountains or trees; for that would 
be a breach of natural laws, which are of God, and must be 
as true as spiritual. But we are to understand that all 
difficulties, though they be as big as mountains, can be 
overcome by faith and prayer. They can not stand the 
resistance of faith in God, which does not only conquer 
objects in the world, but overcomes the world itself. We 
have seen the significance of this tree; hence we go on to 
the temple. 

The Authority of Jesus Questioned. 

When Jesus passed on from the withered tree and 
mountain into the temple he began to teach the people, 
and sway them by his words and doctrine. These were 
attracting so much attention that the chief priests and 
elders could stand it no longer. They could find no crime 
in Jesus, and saw no way to reach him. So, burning with 
rage, and jealous to the extent that they were miserable, 
they made up a deputation to go and question his authority 
for his works and doctrine. So the deputies reached Jesus 
in the temple thus, "By what authority doest thou these 
things; and who gave thee this authority?" 

Well might they have asked such questions, for this 
was all they could do. They saw his works of miracle, 
which they could not speak against. They recognized in 
his doctrine truth superior to all they had ever heard. 



340 A WALK WITH JE8U8. 

They saw the effects of his miracles and doctrine among 
the people, and that the people were following Jesus. They 
knew they had not sent him out, nor authorized him to 
go; but rather, in spite of their authority, Jesus was car- 
rying the world. They writhed and worried; they fretted 
and grumbled. They asked his authority, to be only more 
fretted by his unanswerable questions. For Jesus replied, 
"I also will ask you one thing, which if ye tell me, I 
likewise will tell you by what authority I do these things." 
Now comes his question, "The baptism of John, whence 
was it? from heaven or of man?" Then they began to 
reason. They said, "If we shall say, From heaven; he will 
say unto us, Why did ye not then believe him?" This was 
good reasoning; for John had no special one of earth to 
start him out. He only began preaching righteousness, 
repentance, and that the kingdom of heaven was at hand. 
If they would acknowledge John's baptism as heavenly, they 
would be also called upon so to recognize Jesus. Jesus 
knew, however, that they would thus reason and answer; 
and, that he might shun giving his authority, he chose this 
method to silence them, and did it. He had told the world, 
time and again, that his authority was of God; and had 
proven this by his miraculous credentials, and felt that 
there was no need further to express his authority except 
to those who wished to believe to the saving of their souls. 

Section C. — The Parable of the Two Sons. 

Matt, xxi, 28-32. 

It should not be forgotten that it is Tuesday, and that 
Jesus did more work on this day in the city, by way of 
teaching, than on any other day of the passion-week. After 
his authority had been questioned, and he answered his 
adversaries with such sagacity concerning the baptism of 
John, he proceeded to speak parables, the first being that 
of "The Two Sons." He said, "A certain man had two 



A WALK WITH JESUS. 341 

sons; and he came to the first, and said, Son, go work to-day 
in my vineyard/' This son refused to go; but, after reflec- 
tion and repentance, he went. This son represents the 
wicked of the present day, and the publicans and harlots 
of Christ's earthly days. This son positively refused to go; 
but, when he thought of his error, he repented, went and 
did as his father ordered. Hence his repentance and obe- 
dience justified him. It matters not how great are the sins 
of sinners; if they, under the gospel, will repent and be- 
lieve the gospel, they will be pardoned and accepted in the 
Divine sight. Obedience, late or early wrought, will find 
a place in Divine grace for salvation; for it is obedience 
and faith which God asks, and not promises. 

Eegarding the second son, he said, when asked to go, 
"I go, sir;" but went not. This is the promising son, and 
all he did was to promise; for he went not, and for his 
disobedience was not penitent. This was a hypocritical son, 
who represents the Pharisaic Jews. They had the first re- 
ligious opportunities to work and obey God. They had 
the first opportunities to hear of and receive the kingdom 
of the Christ. To them John preached righteousness and 
repentance. He urged them to prepare for the new king- 
dom coming. They heard his voice, and doubtless made 
many pretenses to reformation, but to no end that was 
worthy. They only heard, promised, and did not what they 
were taught; hence the profligate sinners who repented and 
turned to God went into heaven before them. 

It is not the man who hears and resolves that is saved, 
but the man who does the will of God by putting his faith, 
promises, and resolutions into actual practice. It is not 
the mildest and least sinful man who gets to heaven, but 
the one who comes with all his heart, confessing his sins, 
and believes on the Lord Jesus Christ for salvation. God 
does not save men because they promise obedience, nor 
does he condemn them because they do not promise it. 



342 A WALK WITH JESUS. 

He saves because they, repenting, turn and come to him 
for mercy and grace. Hence all characters have a fair 
showing at the throne if they only believe in the gospel. 

Section D. — Parable of the Husbandmen. 

Matt, xxi, 33-46; Mark xii, 1-12; Luke xx, 9-19. 

This is one of the easiest-applied and plainest par- 
ables Jesus ever spoke. He spoke it against the Jewish 
rulers, and they did not fail to see its application, though 
they could not understand it fully at that time. Jesus 
said there was a certain householder which planted a vine- 
yard, and hedged it round about, and digged a winepress 
in it, and built a tower, and let it out to husbandmen, and 
went into a far country — Luke says — for a long time. This 
is a very natural occurrence that is going on even now every 
day among those who have lands to let for various pur- 
poses. This case, however, is one of vintage; for the gar- 
den was let for vine-fruits. Appliedly speaking, this house- 
holder represents God, our Heavenly Father. The vine- 
yard represents Jerusalem, the place in which was cultivated 
all Divine knowledge prior to the coming of Christ. The 
hedge about the vineyard would represent the protection 
and aid of God. The winepress would stand for all Jewish 
rites and modes of worship. The tower stands for the 
Jewish temple. When the season came, the householder 
sent his servants to the husbandmen, that they might re- 
ceive the fruits of it. Of course, these fruits were to be re- 
ceived for the householder, who owned the vineyard. 

One must not fail to see that the husbandmen in the 
text were the ruling priests. The priests were trusted with 
the vineyard of God and all its fruits. They were required 
to account for its use and their time of its service to God. 
But the question is : "Did they prove faithful to their trust ? 
Did they rightly use their hallowed privileges?" They did 



A WALK WITH JESUS. 343 

not; and it is for that very reason that Jesns spoke this 
parable against them and to accuse them. The servants 
that were sent to get the rent represent the true prophets 
and teachers of God, who came to deliver God's messages, 
that those priests and rulers might properly guard the peo- 
ple, so as to bring fruits of repentance and righteousness. 
God expects and demands that his servant shepherds shall 
so cultivate the hearts and train the manners of his people 
that he can receive and enjoy their fruits. 

Conduct of the Husbandmen. 

The husbandmen took their lord's servants, and beat 
one, and killed another, and stoned another. This is an 
accusation of the Jewish rulers. Truly they did beat, kill, 
and stone the prophets from the beginning, and that for 
no other cause than that the prophets told them of their 
sins and the threatening calamities of God's judgments. 
Nevertheless, God continued to send these messengers to 
them from time to time, and, again and again, they all were 
similarly treated. Last of all his prophets, God sent his 
Son as the husbandman, who said, "They will reverence 
my son." It does seem that when the Jewish rulers had 
slain prophet after prophet they would have stopped slay- 
ing when the Son of God came, telling them who he was 
and what was his mission. But they did not cease their 
murder, and did not gather reverence of heart for Jesus, 
but despised him because he was righteous. 

When the husbandmen saw the son, they said, instead 
of reverence, among themselves, "This is the heir; come, 
let us kill him, -and let us seize on his inheritance;" and 
they caught him and cast him out of the vineyard, and 
slew him. How truly does this son represent the Son of 
God, and these wicked husbandmen the murderous priests 
of Jesus's day! They caught the Christ, the Son and final 
Prophet, and slew him, instead of reverencing him, who 



oU A WALK WITH JE8US. 

was the God in the flesh. How truly did they cast Jesus 
out of the Jewish vineyard, Jerusalem, and slew him that 
they might receive the merited inheritance of his Father! 
But Jesus asked a pertinent and important question, "What 
will the householder do unto those husbandmen?" Then 
he seems to make them answer to their own damnation, 
"He will miserably destroy those wicked men, and will 
let out his vineyard unto other husbandmen, which shall 
render him the fruits in their seasons." This was Jesus 
telling the priests how God would deal with them here and 
hereafter for being unfaithful to their trust. 

This is a Christian lesson to all shepherds and pastors; 
for all who fail to be faithful shall perish most miserably, 
and their work turned over to others who will be faithful. 

The Rejected Stone. 

Jesus then asked another question, "Did ye never read 
in the Scriptures, The stone which the builders rejected, 
the same is become the head of the corner?" Jesus simply 
declares here that, though slain and not revered by his 
enemies the priests, yet he would become the very head 
and chief Corner-stone of all saving godliness. And since 
they forfeited all their rights by rejecting and slaying him, 
the kingdom of grace would be given to others — meaning 
the Gentiles. 

Then he called their attention to the hazardous under- 
taking of resisting this stone; that "whosoever falls on it 
shall be broken; and on whomsoever it falls, it will grind 
him to powder." Any dealing with Christ aside from his 
righteous approval is foolhardy and self-destructive. 

The priests could not fail to see that Jesus was talking 
about them in this parable. And it is no wonder that they 
sought his death, but had to go about it in a fearful way, 
since the people held Jesus as a Prophet, and he had not 
delivered himself as a Lamb for the slaughter. 



A WALK WITH JESUS. 345 

Section E. — Makriage of the King's Son. 

Matt, xxii, 1-14. 

Let the reader keep in mind that all the occurrences 
(including the withered fig-tree, mentioned by Matthew 
xxi, 20-22) took place on Tuesday, April the fourth. This 
was the most busy day of the passion week. Jesus on that 
day speaks the above parable of a king's son's marriage. 
This parable, as the one preceding, was spoken against the 
Jewish rulers, and to point out their misconduct regarding 
Jesus himself. 

Jesus begins by saying, "The kingdom of heaven is like 
unto a certain king, which made a marriage for his son; 
and sent forth his servants to call them that were bidden 
to the wedding: and they would not come." Thus far we 
have three personages — the king, the son, and the servants. 
This king represents, in the parable, God the Father; the 
son represents Jesus; and the servants represent the earliest 
preachers of the kingdom, from John the Baptist and his 
immediate followers. The God of heaven made a marriage 
of his Son when he caused him to espouse human nature 
and become identical with it; also when he authorized 
his Son to receive believers as his bride, and husband them. 
The wedding represents all the instituted means of grace 
provided in the Church. The invited guests were the un- 
believing Jews who were preached to by John and the sev- 
enty missionaries, and latterly by all of the apostles. The 
invited would not accept the invitation of the king; neither 
would the Jews accept the offers of the gospel feast. 

The parable continues, "Again, he sent forth other 
servants, saying, Tell them which are bidden, Behold, I 
have prepared my dinner; my oxen and my fatlings are 
killed, and all things are ready; come unto the marriage." 
The other servants doubtless represent Peter and his fellow- 
apostles, who kept up the invitation after Pentecost. From 



346 A WALK WITH JESUS. 

that time they continued more urgently to invite men, say- 
ing, in the voice of God, "Behold, the dinner is prepared; 
the oxen and fatlings are killed, and all things are ready." 
This same good message is ringing to-day, and the pro- 
visions of a great Christian feast are tying spread for all 
who will partake of them. How every one should feel hon- 
ored, and rejoice at being invited to the great royal mar- 
riage-feast of the Son of God! 

But the parable continues, "They made light of it [the 
invitation], and went their ways: one to his farm, another 
to his merchandise: and the remnant took his servants, and 
entreated them spitefully, and slew them." 

We know the Jews did stubbornly reject the apostolic 
doctrine of Christ, and made light of all they said; some 
following one thing, and others other things, for livelihood. 
Others among the Jews were not content with simple un- 
belief, but filled the cup of their iniquity by putting the 
apostles to death, and all others whom they could well 
reach. But how truly are men to-day not only refusing the 
means of grace, but are making fun of same, and are slay- 
ing true and righteous servants of God! 

But when the king heard thereof, he was wroth: and 
he sent forth his armies and destroyed those murderers, 
and burned up their city. Jesus is simply telling the Jews 
that, on account of the way they had, were treating, and 
would treat him and his followers, God would bring upon 
them the Roman armies, who would destroy thousands of 
them and burn their Jerusalem. And truly all he told 
them was fulfilled up to the time of Titus, who so woefully 
wasted the Jews and tore up and plowed up their very 
streets. How many people perished on account of unbelief 
in Christ! How many are perishing daily on account of 
unbelief, not only in God, but in the affairs of men! Un- 
belief^ how dangerous thou art! 

When the king of the parable had destroyed the mur- 



A WALK WITH JESUS. 347 

derers of his servants, he said to still other servants: "The 
wedding is ready, but they which were bidden were not 
worthy. Go ye, therefore, unto the highways, and as many 
as ye shall find, bid to the marriage/' So those servants 
obeyed, calling in good and bad, till the wedding was filled 
with guests. This language is perfectly plain, showing that 
the Jews had first invitations to the gospel; but since they 
made themselves unworthy by unbelief and rejecting the 
Son of God, the apostles were sent out into all the world 
to call in all the Gentiles, good or bad characters, so the 
Lord's feast might be full. 

The Wedding Garment. 
When the king's guests were all in he came to inspect 
them; and among those present was one who did not have 
on his wedding garment. Now, this was a long, white, float- 
ing, gownlike dress, worn on all wedding occasions and 
other festivities. And any one without it was considered 
very unworthy, and deserving punishment. Hence, the 
king's inviting those who were of the lowly as well as upper 
class to the marriage of his son, was worthy of special prep- 
aration; and when none Avere made it was highly insulting. 
But this was the more so when it was customary for parties 
inviting to furnish their guests with wedding garments if 
they did not bring them; and the king doubtless had enough 
garments for all, leaving that man only to ask for it. He 
was highly culpable to be in the crowd without a proper 
dress, and more so when he even refused to ask for freely- 
prepared dress. He was first kindly questioned by the king, 
"Friend, how earnest thou in hither not having a wedding- 
garment ?" The man felt his guilt, and deserved punish- 
ment — he was silent. Then came his condemnation; for 
the king said : "Bind him hand and foot and take him away, 
and cast him into utter darkness: there shall be weeping 
and gnashing of teeth. For many are called, but few are 



343 A WALK WITH JESUS. 

chosen. " This parable may be said to begin and end with 
the Church. It starts with John the Baptist and ends with 
time; for it embraces the universal call for all time; the 
rejection of the call for all time, and the final action of 
God, the great King, in dealing with all rejectors and un- 
worthy believers. For what the king did to the unclothed 
man who had not on the wedding garment, God will do 
to all who are unclothed with garments of grace and right- 
eousness when he comes to judgment. He will cast out all 
such into outer darkness, where there will be weeping and 
wailing and gnashing of teeth. 

Section F. — The Tribute Money. 

Matt, xxii, 15-22; Mark xii, 13-17; Luke xx, 20-26. 

Let it not be forgot that we are still in Jerusalem, and 
it is Tuesday of passion-week, a very busy day for Jesus, 
as we have observed. On this day the Pharisees were busy 
trying to entrap Jesus. At this juncture they formed an 
alliance with a political ring to ensnare Jesus by drawing 
him. out to take issue against the powers that were. In 
order to succeed, they feigned themselves righteous, and 
that they recognized very highly the dignity of Jesus. 

The Herodians were noted political tricksters, and in 
everything to perpetuate the Herodian house, at any cost. 
They would join hands against Jesus, or anybody else, if 
they could by doing so perpetuate the Herodian authority. 
With flattery and deceitful hypocrisy the Pharisees and 
Herodians came to Jesus thus, "Master, we know that thou 
art true, and teaehest the way of God in truth; neither 
carest thou for any man: for thou regardest not the person 
of men." 

This language betrays the vilest hypocrisy in the Phar- 
isees and Herodians. First, the Pharisees showed their 
deceit by staying away and sending disciples ; for they knew 



A WALK WITH JESUS. 349 

Jesus wouH catch on to their hypocrisy at once. Secondly, 
they addressed Jesus as "Master/' or "Babbi," which was 
only lip-work; for they were declaring him everything but 
a gentleman among the people. They called him true and 
a truly godly teacher; but they meant not a word uttered. 
They pretended great regard for his personal dignity when 
they said, "Thou regardest not the person of men." All 
this bosh and human gusto were to get Jesus elated and 
induced to talk their way. What did they want him to 
say ? They questioned him to get it : "What thinkest thou ? 
Is it lawful to give tribute [or tax] unto Caesar, or not?" 
From the above gusto, they thought and hoped that Jesus 
would say "No." This would have been the reply of any com- 
mon Jew; for at this time they were subjugated and forced to 
pay tax to the Eoman Caesars; yet they hated to do so, and 
felt it was unjust. No Jew would have been punished for 
saying "no" except Jesus; but since they wanted Jesus put 
to death they felt that their nearest way was to get him 
to speak against Eoman authority. But Jesus was God, 
and not man; and, although his enemies came in disguise, 
he was not deceived by them ; for he could read their hearts. 
He gave them to understand that he knew they were try- 
ing him. He asked, "Why tempt ye me, ye hypocrites?" 
What an exposure and thrust he makes of and at them! 
He tells that they were trying him, and pronounces them 
hypocrites for so doing. He then said, "Show me the 
tribute money;" and it was done; and he asked whose 
were the image and superscription; and they replied, "They 
are Caesar's." This was enough for Jesus. He recognized 
human law ordained by Divine, and came not to regulate 
the laws of men in civil affairs any further than moral 
right or wrong extend, and then only in an indirect manner. 
When he ascertained the image and superscription to 
be Caesar's, he said, Why, yes; give Caesar what is his. This 
is only a law of right, to render every man his just deserts. 



350 A WALK WITH JESUS. 

Jesus came into the world with that very law, "Do unto 
others as ye would they should do unto you." 

He further followed up his remarks by saying, as unto 
Caesar so unto God, "Give what is his to him." That is, 
no man must withhold from God what is necessary to carry 
on his works, because he has his taxes to pay to the gov- 
ernment, his family to care for, and other debts to cancel. 
God claims a portion of every man's earnings, however small 
or great, and no man, for any cause, is excused. 

Section G. — Question of the Resurrection. 

Matt, xxii, 23-33; Mark xii, 18-27; Luke xx, 27-40. 

On the self-same Tuesday that Jesus so completely be- 
trayed the hypocrisy of the Pharisaic spies concerning 
tribute to Ca?sar came the Sadducees, who denied the resur- 
rection, angels, and spirits. They came with hypocrisy, 
feigning reverence for Jesus, as the Herodians did. But 
they were not reverent, nor seekers after knowledge which 
they thought Jesus could supply; they were trying to test 
his ability to answer what they thought was a hard ques- 
tion, and to entangle him in Lis favorite doctrine of the 
resurrection. Since they did not, as a sect, believe in the 
resurrection, they would very naturally oppose Jesus in 
teaching and building such a doctrine; besides, they were 
anxious to get rid of him and his influence. So they came 
with their question while he was still in the temple. 
Whether their question was one of experience or one of 
their own fabrication to puzzle Jesus is not known. But by 
their using the number, seven, as being so many brothers 
who had had the woman, and it being an indefinite, sacred 
number among the Jews, it is hardly probable that it was an 
experimental reality of life. Anyway, it answered their 
purpose and engaged the attention of Jesus. 

They began by using Moses for authority, as though 
Jesus was inferior to Moses, or it would call forth more 



A WALK WITH JESUS. 351 

of his recognition. Moses wrote (Deut. xv, 5), "If any 
man's brother die, having a wife, and he die without chil- 
dren, that his brother should take his wife, and raise up 
seed unto his brother." After referring to the above law, 
they propounded the great question, "There were seven 
brothers, who successively married one woman because of 
this law, and all successively died leaving no children: 
therefore, whose wife shall she be in the resurrection?" 
This was, from a human standpoint, a legal and puzzling- 
question. And, answered humanly, it requires some medi- 
tation and forethought. But Jesus had no trouble to answer 
at all, since he was on the Divine and spiritual side of the 
resurrection. He replied as astutely as ever, "The children 
of this world marry, and are given in marriage: but they 
which shall be accounted worthy to obtain that world, and 
the resurrection from the dead, neither marry nor are given 
in marriage: neither can they die any more: for they are 
equal unto the angels; and are the children of God, being- 
children of the resurrection." 

Jesus plainly shows that the habits and customs of the 
world to come, regarding sexual relations, will all be laid 
aside; that death will no more intervene; that the souls 
of men become in character equal to angels, and that the 
souls of believers will sustain the nearest relation to God, 
that of being children. 

Then Jesus called their attention to their ignorance of 
their own Scriptures, and showed them their ignorant 
errors. He showed them that Moses, whom they recog- 
nized as their lawgiver and guide, pointed out and owned 
the resurrection by calling God the God of Abraham, of 
Isaac, and of Jacob; while the first had been dead, bodily, 
many hundred years. But God was the God of Abraham, 
Isaac, and Jacob, because they were then living; and if 
living, there was such a thing as a resurrection, angels, 
and spirits. This was the only logical conclusion; and the 



352 A WALK WITH JESUS. 

Ineees had to swallow their own bitter medicine, and 
own to the inevitable doctrine of a resurrection, if they 
would claim to be disciples of Moses. Indeed, the answer 
of Jesus was so incontrovertible that even Ins enemies, the 
scribes, who were resurrectionists, applauded his answer, 
•'Master, thou hast well said." This and the tribute-money 
reply were quite enough for the enemies of Jesus during 
one day; so they held up, and asked no more questions 
at all. 

Section H. — The Gkeat Commandment. 

Matt, xxii, 34-40; Mark xii, 28-34. 

We have seen in the previous section how Jesus an- 
swered and confused the Sadducees. When this was done, 
so completely as to silence them, the Pharisees came back 
on the stage, and were represented by a scribe, who was 
also a lawyer, who asked a question to try Jesus's ability 
to answer. Jesus replied: "'Hear, Israel: the Lord our 
God is one Lord: and thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, and with all thy 
mind, and with all thy strength: this is the first command- 
ment. And the second is like: namely, this, Thou shalt 
love thy neighbor as thyself. There is none other com- 
mandment greater than these.'" The lawyer replied : "Well, 
Master, thou hast said the truth: for there is one God: 
and there is none but he: and to love him with all the 
heart, and with all the understanding, and with all the soul, 
and with all the strength, and to love his neighbor as him- 
self, is more than all whole burnt-offerings and sacri- 
fices.*' This lawyer answered well and truthfully when he 
said to love God supremely and one's neighbor as himself 
is more than offerings and sacrifices; for love is the fulfill- 
ing of the law, and God's summary of duty. Indeed, the 
answer was so evangelical that Jesus said to him, "Thou 
art not far from the kingdom of God." 



A WALK. WITH JESUS. 353 

This man came with the prejudicially blind Pharisees 
to entrap Jesus; but it is a fact, that to come in questions 
with Jesus is to find one's self not far from God and eternal 
life 

Section I. — Jesus Asks Questions. 

Matt, xxii, 41-46; Mark xii, 35-37; Luke xx, 41-44. 

This was, as we have seen, a very busy day with Jesus; 
but especially in teaching and vindicating his doctrines by 
answering and silencing his enemies. They questioned Jesus 
extremely and ignorantly; but when they got through, then 
came his time to ask them some questions, and this he did. 
He asked : "What think ye of Christ ? Whose Son is he ?" 
This question got them right where he wanted them. They 
answered, "He is the Son of David, according to the flesh/' 
This is the answer any Jew would have given; for their 
Scriptures all pointed out that the Christ would come of 
the David family. Jesus consented with their reply 
thus far; but now puts the second and unanswerable part 
of his question to them thus, "Well, if Christ is the son of 
David, how does David call him [in Psalm ex, 1] Lord? 
And how was this done, when David was under the Divine 
afflatus? How could David call him Lord when Christ 
was his son ?" The Pharisaic party and Sadducees pretended 
to know the Scriptures; but here was one instance of their 
profound ignorance of the Scriptures; for if they had under- 
stood the Scriptures and believed in the Christ, they could 
not have failed to see how David could, according to the flesh, 
say, "Son;" but according to the Spirit, "Lord;" for Christ 
was to David both Lord and Son. No man living or speak- 
ing after the flesh only can understand Jesus. There is al- 
ways the spiritually discerned and the temporally perceived. 
"That which is of the flesh is flesh ; and that which is of the 
Spirit is spirit." 
23 



B54 A WALK WITH JESUS. 

Section J. — Jesus Arraigns His Enemies. 

Matt, xxiii, 1-39; Mark xii, 38-40; Luke xx, 45-47. 

Jesus was greatly annoyed on this day by the Pharisees, 
scribes, and Sadducees. He listened to them, answered 
them, and asked them questions. Their questions were only 
tests and to entrap Jesus; but he asked them questions 
in self and doctrinal defense, and to expose their ignorance 
of the Scriptures. But Jesus could not close up the labors 
of this da}r, and it being the last timely opportunity to 
teach publicly in the temple, without arraigning his ene- 
mies before men and showing their worthlessness as teachers 
of Divine things. 

He turned to the deluded multitude and to his disciples, 
and spoke as follows: "The scribes and Pharisees sit in 
Moses' seat. All, therefore, they bid you observe, that 
observe and do." Jesus had declared long since that he 
came not to destroy the law and the prophets; so he proved 
faithful to the last. He recognized and observed the law 
and the prophets, and enjoined their observance. Yet he 
did not indorse the pretended leaders and teachers of the 
law aside from the law. He said, "Do not ye after their 
works: for they say and do not." Then Jesus shows how 
inconsistent they were with the law, in that they bound 
heavy and grievous burdens upon men's shoulders, and 
would not touch the same with their fingers. They simply 
worked to be seen of men, and made broad their phylacteries 
and borders of their garments, which was only pretentious 
holiness. At feasts they loved the highest rooms, and chief 
seats in the synagogues; the greetings in the markets, and 
to be called "Rabbi, Rabbi." 

Then Jesus digresses as he leaves the traits of his ene- 
mies, and tells his disciples, "Be not ye called Rabbi;" for 
Christ was their Master, and they were simply brethren in 
Christ. He also added that they should call no man "father" 



A WALK WITH JESUS. 355 

upon earthy for the fact, one in heaven is Father. And for 
the same reason they were not to call any man "master/' 
Then Jesus taught that the great should be the servant; 
that the self-exalting should be abased, while the humble 
should be exalted. 

One can not read these last injunctions without think- 
ing of the folly of the present times in ministerial ranks; 
that so many of them are so Pharisaic that nothing suits 
them but to be called "doctor" this and that. And the 
greed is so strong that all kinds of steps are being taken 
to get to be called "doctor" or "Kabbi." While this is true 
of Protestantism, the Eomish priest everywhere is demand- 
ing that all men recognize him as "father." Both of these 
practices seem to be condemned by Jesus, who offered as 
his highest title, "brethren." 

Jesus certainly recognized the humble gospel minister 
to be the greatest of men; but placed him as servant of 
all. Jesus turned again to his enemies, and pronounced 
several woes upon them. First, because they shut up the 
kingdom of heaven against men, and remained out them- 
selves; second, because they devoured the homes of help- 
less and lone widows, and, for show, made long prayers; 
but for these causes the greater damnation would be upon 
them. Third, because they compassed sea and land to 
make one proselyte; and, when made, they made him two- 
fold more the child of hell. Fourth, because they taught 
that it was nothing to swear by the temple, but that swear- 
ing by the gold of the temple made one debtor; because 
they taught that swearing by the altar was nothing, but 
by swearing by the gift upon it rendered one guilty. 

Then Jesus taught that "whosoever sweareth by the 
altar sweareth by it and all on it." Likewise, "to swear by 
the temple, swears by him that dwelleth therein;" or "he 
that sweareth by heaven sweareth by the Throne and him 
upon it." Jesus pronounced a fifth woe upon his enemies, 



356 A WALK 11727/ JESUS. 

because the}' tithed mint, anise, cumin, and neglected the 
weightier matters of the law, such as judgment, mercy, 
and faith. Then Jesus characterized them as blind guides, 
who strained at gnats but swallowed camels. 

A sixth woe is pronounced upon them, because they, 
pretentiously, made clean the outside of the cup and 
platter, while internally they were full of excess and ex- 
tortion. A seventh woe was pronounced, because they were 
like whited sepulchers, that appear outwardly beautiful, 
but are polluted inwardly with decaying corpses. He called 
up an eighth woe, because they built the tombs of the 
prophets, and garnished the sepulchers of the righteous, 
and declared they would not have done as their fathers 
to the prophets, while they were doing worse things to 
Jesus himself. Jesus exhorted them, through their stub- 
born rebellion to fill up the wicked measure of their 
fathers; and meantime showed that it was impossible to 
escape the damnation of hell as a serpentine race. 

Jesus further pointed out that they would fill the 
measure of their fathers' wickedness by killing his prophets, 
wise men, and scribes. And in their acts of persecution and 
death they would bring upon their heads all the innocent 
blood, from righteous Abel unto Zacharias, whom they 
slew between the temple and the altar. 

Lamentation of Jesus. 
When Jesus considered the inevitable fate of Jerusalem 
through her deceptive leadership, which took every step 
for the downfall of the city, the ruin of the race, and the 
removal from them the last vestige of hope, he could not 
but weep over and lament her. Touchingly he turns away 
his lovely yet pathetic face, and mutters, "0 Jerusalem, 
Jerusalem; thou that killest the prophets, and stoned them 
which are sent unto thee; how often would I have gath- 
ered thy children together, even as a hen gathereth her 



A WALK WITH JESUS. 357 

chickens under her wings, and ye would not!" After this 
lamentation, Jesus made a very sad declaration; namely, 
that their house, meaning the temple, was left desolate. 
That beautiful temple, which was the joy of the whole 
earth — which had for centuries been visited and dwelt in 
by the Divine presence as the holy Shekinah — was now 
abandoned as the holy place, and no more to be the seat 
of Divine government. That temple, which had ever been 
known as and called the house of God, then lost its signifi- 
cance, and was turned over to the Jews by the Son of God, 
who for the first time in all of his life disowned it as "My 
Father's house," and called it "your house." 

Jesus then further declared that they should no more 
see him till they would say, "Blessed is he that cometh in 
the name of the Lord." But Jesus meant that they should 
no more see him in the temple as a Teacher, trying to 
draw and persuade with truth; that when they should see 
him again it will be in the crowning day, when they will 
be glad to accost him as the Blest of God. 

What terrific death there is in sin and unbelief! How 
much through these is lost! They drive away God, close 
up heaven, and damn the soul who holds them. 

Section K. — The Widow's Mite. 

Mark xii, 41-44; Luke xxi, 1-4. 

During this last day Jesus spent in the temple, which 
he had visited from youth and called his Father's house, 
he took his seat, Mark tells us, over against the treasury. 
Of course, this treasury was the provision for the temple's 
support, and a place prepared for receiving the offerings 
of the people. During this festal week and day the people 
made a specialty of giving. Now, among those who cast 
into the treasury was a poor widow. Her name is not 
given, an omission which never would, perhaps, have gone 



358 A WALK WITH JESUS. 

by had she, like Lazarus, been especially honoring the Lord 
Jesus Christ. But she was only performing a required and 
known duty. She was now only laboring to that end which 
would honor men in religious office, but perpetuating only 
a typical institution whose force was now ended. I repeat, 
this woman performed this act of giving as a religious 
duty that was enjoined upon every Jew toward the temple 
service. She gave according to her ability, as well as the 
rich gave. Xo one, under the Jewish law, was exempt 
from giving because old or poor, but the latter characters 
were required to give as well as the rich. Even the parents 
of Jesus were unable to make a wealthy offering at the 
presentation of their Son, but had to make an offering; 
hence they presented, as it were, a pair of turtle doves or 
two young pigeons. Christianity should not be taxed to 
give, in the ordinary sense of that term, but should be 
taught and so impressed to give — both poor and rich, old 
and young — till giving shall be looked upon as a privilege 
and not a duty. I said it should so teach; but I will say, 
in order to carry out the great commission, Teach all na- 
tions, Christianity must so teach till giving shall become a 
realized privilege, and there shall be no lack in Christian 
progress. 

But the keynote in the Christian reference to this un- 
known widow here is that she gave according to her ability. 
She gave only two mites, or, in our money, about three 
mills; but this was all she had to live on; hence it was a 
true sacrifice, conscientiously wrought. This manner and 
spirit of giving was commended by Jesus, who had sac- 
rificed all things, even life itself, for human redemption. 
And this is the manner and spirit in which giving is still to 
be cultivated. 

Jesus did not disapprove of what the rich gave on this 
occasion, but he could not commend their giving because 
it was not in the manner and spirit of Christ. It was good, 



A WALK WITH JESUS. 359 

but not their best effort; not according to their ability, as 
was the case with this widow, or the widow at Zarephath, 
who divided the last handful of meal with the Prophet 
Elijah. 

Christendom, in order to Christianize the world, must 
learn to give in the spirit and manner of this widow. It 
must do so in order to propagate itself. It must do so in 
order to follow in the footsteps of its Founder, and hasten 
the coming of his kingdom in all the earth. 

Section L. — Greeks Sought Jesus and His Discourse. 

John xii, 20-50. 

Just why those Greeks named here came to worship the 
God of the Jews is questionable. However, we will take it 
ior granted that they were proselytes; and, coming up at 
this time and learning that the great Galilean Prophet was 
in the city, it is no wonder that they, like Herod, wished 
to see him, if for no other reason than to cure curiosity. 
However, we do not think they were only curious to see 
Jesus, but were anxious to learn of him; so the disciples 
took some notice of them. Just why these Greeks came 
to Philip we do not certainly know. There are many spec- 
ulative reasons given, but we have not space for them. 
It is enough, and a good lesson, too, that they wanted to 
see Jesus. They sought to hear him. None can seek him 
in vain, and none can see him, faithfully, without benefit. 

"How would my fainting soul rejoice, 
Could I but see thy face !" 

It is hardly questionable that these Greeks knew Philip 
prior to this; hence they felt free to come to him. Philip 
went to Andrew with their request, and Andrew went with 
Philip to tell Jesus what the Greeks wanted. 

Another lesson forces itself on us here, that we 
should lead inquiring souls to Jesus, as Philip and Andrew 



A WALK 11777/ JESUS. 

did: for we are the light of the world, and the salt of the 
earth. 

Jesus did not now present himself to men's gazing or 
curiosity, but began to teach. His first utterance was to 
tell his disciples that the hour for his glorification had 
come. He, of course, meant the time for him to die; for 
there was no glorification aside from his death. Jesus then 
spoke parabolic-ally of his death, yet in well understood 
language, that the grain must die to germinate. Hence 
Jesus could do nothing for the world's redemption with- 
out falling upon the earth and dying. By his death he 
reconciles man, but by his life he saves him. 

Jesus then laid down the first law of discipleship ; 
namely, self-denial, and not a love of this life for its sake 
only, for all such shall inevitably lose it. To hate this 
life is only to love it far less than life eternal. Jesus re- 
quires that all his servants shall follow Mm, and his serv- 
ants shall always have his presence. Jesus declares that 
God the Father will honor all of his servants. 

Jesus could not get away from the sad thoughts of his 
approaching death, so he spoke of it again as "this hour." 
It was a dreadful hour when the just should die for the 
unjust. It troubled the very soul of Jesus: and this he 
shows by his prayer here and that one of the Garden. 

Jesus then prayed for the glorification of his Father's 
name. He was anxious for his Father's will and glory, 
and wanted only his Father honored. The prayer of Jesus 
was right then and there answered: for his Father audibly 
replied, "I have both glorified it, and will glorify it again."' 
The people were amazed to hear such Divine speech. They 
said, "It thundered:*' but others said, "Xo, an angel spoke 
to him." But Jesus recognized the familiar voice as that 
of his Father: and told the people the voice was for their 
sakes, and not his. Jesus had been twice before this 



A WALK WITH JESUS. 361 

audibly recognized by his Father: first, at the Jordan; 
second, on the transfiguration mount; and thirdly, here. 

What Jesus meant by "the judgment of this world" is 
hard to tell; but from what follows it leads me to say he 
meant the destruction of the Jewish nationality and 
theocracy, which, through their rejection of their own Mes- 
siah, were now beginning to decline, and perished by the 
hands of the Eomans. This meaning would make Christ 
the Prince of this world; and truly he was, being the Son 
of God. However, he would say to those Greeks and to his 
disciples, to whom he has been speaking all the while, 
"If I am cast out of the circles, the hearts, and recogni- 
tion of men, and from the world, through the shameful 
tree, yet I will draw all men unto me." From the several 
references of Jesus on this occasion to his death, the people 
who heard him were led to ask him: "How sayest thou, 
The Son of man must be lifted up? Who is this Son of 
man?" But these questions were the result of blindness 
and spiritual ignorance. The people did not understand 
the Scriptures, and proved this by "we have heard, out of 
the law, that Christ abideth forever." They may have 
heard such explanation, but never such a fact; for nowhere 
did the law make any such declaration. Psalm ex, 4, seems to 
come nearest declaring such an idea; but it certainly refers 
to the spiritual character and priesthood of Jesus. But on 
the other hand, many passages do emphatically declare that 
the Messiah should not abide in the flesh always. (See 
Isaiah liii, 1-10; Dan. ix, 24-26.) But many passages, speak- 
ing of the perpetuity of his spiritual reign (such as Isaiah 
ix, 7 ; Ezekiel xxxvii, 25 ; and Daniel vii, 14), would naturally 
mislead an untrained mind which was only materializing all 
the time. 

But all the misunderstandings of the Scriptures and 
errors of the people only showed how grossly ignorant they 



362 A WALK WITH JESUS. 

wore, and how much they needed the light which was next 
offered by Christ. Jesus said to them, referring to him- 
self: "Yet a little while is the light with you. Walk while 
ye have the light, lest darkness come upon you: for he 
that walketh in darkness knoweth not whither he goeth. 
While ye have light, "believe in the light, that ye may he the 
children of light." After Jesus ended this subject of nec- 
essary light to the spiritually-blinded eyes of the people, 
he hid himself. This act was done doubtless for needed 
rest, since, as we have seen, he was very husy on this day, 
which was now drawing to a close. But, after all the 
miracles and superior doctrine of Jesus, the Jews did not 
"believe on him, as said the prophet Isaiah when he asked, 
"Lord, who hath "believed our report? and to whom hath 
the arm of the Lord been revealed?" These questions 
imply a negative answer; for the fact that the Lord hath 
so wrought upon the hearts and eyes of Israel that they 
could neither hear nor understand the Messiah and he 
converted and saved; hut this was because they would not, 
and not that they could not. 

What Christ said above, of drawing all men unto him- 
self, began to have its fulfillment ere his death; for even 
some of the chief rulers believed on him; yet, because of 
the Pharisees and worldly Jewish sentiment, they did not 
confess Christ, lest they should lose their synagogue seats, 
and gain the frowns instead of the smiles of men. 

It is sadly strange that men will often see a good man 
suffer and a righteous cause degraded because it is un- 
popular to speak for or be allied with them. But to those 
who have sentiments to fight on account of righteousness, 
Christ promises his presence and aid of his Father. He 
said those Jews who believed on him really believed on 
his Father; for he was the Father that sent him. Of course, 
Jos us was the Father in character and representation of 
Divine things; and was man, the son of Mary, in a human 



A WALK WITH JESUS. 363 

sense. And his work, spiritualty, was to enlighten the 
world and lead it to God for reconciliation. 

Since Jesus came to save the world, he came not to 
bring it into judgment or condemnation. The work of 
judgment was of the Father, whom men reject when they 
fail to hear the Son; hence God becomes their Judge, and 
will, as Judge of all the earth, do right. 

Section" M. — Destruction of the Temple Foretold, and 
End or Judaism. 

Matt, xxiv, 1-51; Mark xlii, 1-37; Luke xxl, 5-36. 

When Jesus had finished his discourse to the Greeks, 
who sought him, he left the temple never to re-enter 
it. But on going out and leaving it his disciples called his 
attention to the stones of the temple and their magnificent 
character. But there was nothing in Judaism grand to 
Jesus — all was pitiable and perishing. The sins and re- 
bellion of the rulers had driven all hope away from the 
nation and exposed them to their enemies. So Jesus began 
to point out by way of prophecy : "See ye all these things ? 
Yerily, I say unto you, there shall not be left one stone 
upon another that shall not be thrown down." This strik- 
ing language gave rise to much thought and concern. So 
at length Jesus and his disciples reached the Mount of 
Olives, and here, in fair sight of the temple, Jesus took his 
seat. And the former remarks, resting heavily upon the 
minds of the disciples regarding the pillaging of the won- 
derful temple, Peter, James, John, and Andrew came pri- 
vately to ask Jesus more questions about the predicted 
destruction. They said, "Tell us, when shall these things 
be; and what shall be the sign of thy coming and of the 
end of the world?" One can but notice the character of 
these questions, and should. They ask, "when," "what sign," 
and "the end of the world." By the end of the world, is 



36-4 A WALK WITH JESUS. 

to be understood the end of the Jewish age of rule and 
government in religious affairs, and not the end of time, 
as some vainly suppose. The disciples wanted to know of 
and only asked about the events mentioned; namely, the 
destruction of the temple. And they asked when that 
should perish; as Jesus prophesied the whole Jewish polity 
and economy would fall. In attempting to answer his dis- 
ciples, Jesus .forewarned them against deceivers and false 
Christs. These would deceive for reason of gain and de- 
struction. They would claim Messiahship to be able to 
mislead and prey upon men, especially believers in Christ. 
And this prophecy was true; for many false christs did rise 
up in the troublous times, and many people were deceived 
and perished in their tread. He also told them that they 
should hear of wars and war talk, yet such things should 
not trouble them regarding the end, for such things would 
happen. For nation would rise against nation, and there 
would be famines and earthquakes in many places; but these 
were only the beginnings of sorrows. Jesus further pointed 
out some troubles they would have before the end men- 
tioned: that they, as his followers, would be delivered to 
affliction, to death, and hatred for his sake. He then 
pointed out that, because these trials of affliction, death, 
hatred, offense, betrayals, deception, and iniquity should 
abound, the love of many would wax cold; but he assured 
them that all who endured through these to the end of the 
time mentioned should be saved, body and soul. And it 
is true that the believing Christians were all saved when 
that nation, by the Eomans, fell. 

Jesus further assured his disciples that his gospel 
should be preached in all the world (not the entire globe, 
but as far as the Eoman Empire held sway) as a witness 
against the Jews and to vindicate their cause as his fol- 
lowers; and then that terrific end he named should come. 
But before the end, and near it, he pointed out some 



A WALK WITH JESU8. 365 

special signs by which they would know it was near. He 
quotes Daniel, who spoke of "the abomination which makes 
desolate;" and Jesus interprets that to mean the destroy- 
ing army of Rome that would desolate the temple and 
city. This desolation, or forces of Home, did stand in the 
holy temple courts and set up therein their ensigns, which 
were abominable to the Jewish religion and national pride. 
Jesus called attention to these signs as indications for them 
to leave the city for the mountains. And this haste should 
be so swift that one should not leave the top of his house 
to get out his goods, nor the field for his clothes, but go 
on, divested of all burdens, and flee for dear life. He 
shows that the woman with child would suffer on that 
account, being unable to escape. He exhorts them to ask 
that their flight be not in winter, on account of the severity 
of the weather and roads, making apprehension more liable; 
nor on the Sabbath-day, thus giving offense to the Jew. 

Jesus pointed out further that that time should be the 
most dreadful in human history; and if we go by Jewish 
history, by Josephus, it was the most fearful of any world's 
history of wars. So destructive was the war that none 
would have escaped of Jewish blood had not Almighty 
God cut short the work for the sake of his Son's believers. 

Jesus again forewarns them against false christs who 
would, in such trials, lead them astray by signs and wonders 
sufficient to decoy the very elect. He warns them to go to no 
place and accept no name for deliverance. Jesus represents 
the judgments upon the Jews by the Eomans as his coming. 
He speaks of the coming of the Eoman army under the 
similitude of the lightning. Perhaps this is done to point 
out their swiftness and course whence they came. He shows 
that the Eoman army, like eagles and with eagle banners, 
would be upon the Jewish bodies as the eagle birds of prey 
upon their victims. Jesus then declares that immediately 
after the tribulations of Eoman destruction the Jewish 



366 A WALK WITH JESUS. 

polity of Judaism should grow void. The Jewish system 
is represented as heaven, with sun, moon, and stars; and 
these should grow dark and fall. Jesus showed that fol- 
lowing the fall of Judaism would occur the sign of the 
Son of man; this would be evidence of his innocence and 
virtue, and proof of the wickedness of his enemies who 
crucified him. His vindication in righteousness would 
cause the Jewish tribes to mourn to see him coming in 
clouds with power and glory. 

The Savior has certainly in mind here a distant, as well 
as immediate, reference to coming. His coming is two- 
fold: first, at the end of the Jewish downfall; second, at 
the end of time, when not only would he triumph over the 
Jewish enemies, but over the whole world. Jesus declared 
that he would send his angels, with sounding trumpets, to 
gather his elect from every quarter. Primarily, this means 
his apostles were to go with the trumpet of glad tidings to 
all parts and bring in the Gentile world, since the children 
of the kingdom were cast out through unbelief. Sec- 
ondarily, it means at the end of time the real angels shall 
precede his coming, and gather the elect home. 

Jesus then spoke the Parable of the Fig-tree, which, as 
a sign of summer, makes tender its branches and puts forth 
leaves. So likewise, when all the things he named should 
successively occur, they would know that the end of the 
Jews was near. And to show that his prophecy was not of 
a great distance he declared that the end should come ere 
that generation passed away. And to show that the destruc- 
tions should certainly come, he pointed out that his words 
were firmer than heaven and earth, which could more easily 
fail than his words. 

Jesns points out that no one knew the time of the 
Jewish end but God; and showed that it would come as a 
thief, as the day of Noe, when men were engaged with 
worldly pursuits till the flood came; and so would they, 



A WALE WITH JESUS. 367- 

till the coming of the Son of man to destroy the Jewish 
polity and the sinful world at the last day. 

Jesus showed that the coming of the Roman army would 
be so precipitate that one could only save himself; for no 
two together in a field, or at the mill, would be able to 
escape; since, in every case, one or both would be caught. 
So Jesus enjoined vigilance, that they be ready for Jewish 
destruction; that they be ready for death's approach. Jesus 
then urged fidelity on all believers, and pronounced bless- 
ings on the diligent and true. And he showed that if 
men neglected their diligence and fidelity they would be 
caught by their Lord when not expecting him; and he 
would cast them out into darkness, where there were wail- 
ing and gnashing of teeth. 

Section 10. — Parable of Ten Yirgins. 

Matt, xxv, 1-13. 

Jesus is still on the Mount of Olives, on his way 
back to Bethany; and it is late in the afternoon of the 
same Tuesday. After he finished his discourse concerning 
the destruction of Judaism he added and spoke two para- 
bles; namely, of the Ten Virgins, and of the Talents. 
We will now notice the first. The object of speaking these 
parables is to exhort to diligence and vigilance. They are 
the spiritual sequel of the previous material warnings. The 
disciples had been warned of Jewish declinature and de- 
struction, and how to save themselves in them. Jesus then 
continued to forewarn against the coming of the Son of 
man in death and to final judgment, and points out how 
to be ready; namely, by being prepared when he comes. 
Speaking of his kingdom, he said, "It shall be like ten 
virgins, which took their lamps and went forth to meet 
the bridegroom." Jesus here alludes to Eastern customs 
of marriage, which almost always occurred at night. His 
kingdom is like virgins, since it is spiritually pure. The 



368 A WALK WITH JESUS. 

virgins were wise, as to a part; for they took their lamps, 
and saw to it that they were supplied with extra oil in 
vessels, aside from that in their lamps. They were care- 
less (not foolish) as to a second part, in that they went 
out to meet the bridegroom with only the oil of their lamps, 
and none to recruit with in case of emergency. Sure 
enough, an emergency did come; since for some cause that 
night the bridegroom was unusually late, and did not come 
till midnight. And while waiting for him till this late 
hour, meantime with burning lamps, the oil in all the lamps 
became low; and so very low that the virgins could not 
have light sufficient to go out to meet the bridegroom and 
go into the marriage decently. So, when the midnight cry 
was made, those virgins who had extra oil in their vessels, 
seeing they could not go through the ceremonies without 
refilling their lamps, did this at once; and, snuffing their 
wicks, went out to meet the delayed bridegroom. 

When the bridegroom was coming, the unprepared 
virgins began to beg of the prepared, "Give us of your 
oil; for our lamps are going [not gone] out." The wise 
or more thoughtful virgins said, "Not so: lest there be 
not enough for us and you : but go ye rather to them that 
sell, and buy for yourselves." And when the unprepared 
virgins saw no chance to get more oil from their friends 
they went to the sellers to buy. But while away, and before 
they returned, the bridegroom came up ; and without tarrying 
entered the bridal-chamber, and the door was shut, for- 
bidding subsequent entrance. The prepared virgins who 
awaited his coming, of course, went in with him. 

After awhile the other virgins returned with bought 
oil and burning lights; and they said at the door, "Lord, 
Lord, open to us." But he replied, "I know you not." 

Now, to see the force of this parable, we note that the 
bridegroom represents the Lord Jesus; the feast represents 
the state of Divine grace in which believers may rest; the 






A WALK WITH JESUS. 369 

wise virgins represent believers who live upon faith and 
love, and are in a life of preparedness to live or die for 
Christ (Phil, i, 21); the improvident virgins represent 
those who profess Christianity but do not live it, and might 
be styled hypocrites and classed among backsliders; the oil 
represents the grace of God in us, by which we are daily 
upheld; the vessels represent our hearts to contain God's 
grace and love; the lamp represents the Christian profes- 
sion, which is to shine so that others may see our good 
works and be constrained; and the act of their going forth 
to meet the bridegroom represents our readiness to walk 
with God in white and do his bidding among men. Some 
would bring the outright sinner into this parable, but I 
can see no place; for all these were virgins; they only dif- 
fered in diligence and vigilance. They do not differ in essen- 
tial character, as wheat and tares. The whole substance 
of the parable is encouched in the words of Jesus, "Watch, 
therefore ; for ye know neither the day nor the hour wherein 
the Son of man cometh." Watch your words, your walks, 
your deportment, and the force of your example; lest death 
catch you unprepared to go. 

Section A. — The Parable of Talents. 

Matt, xxv, 14-30. 

Jesus is still on the Mount of Olives, on the same 
Tuesday, and speaks this second parable of the talents. 
The same object expressed in the previous parable holds 
good here — Jesus is teaching diligence and vigilance. He 
began thus, "The kingdom of heaven is as a man traveling 
into a far country, who called his own servants and de- 
lievered unto them his goods." 

This traveling man represents the Lord Jesus, who was 
shortly to call unto him his servants, the apostles, and 
deliver to them the precious truths of salvation. 

This man gave the talents through wisdom's guidance; 
24 



370 A WALK WITH JESUS. 

since it would have been folly to give to every man equally. 
To one servant he gave five talents, because he showed 
ability to handle five; and to another two, for the same 
reason: and to a third, only one. The talent of the Xew 
Testament time was equal to $1,167 of our money; hence 
the first man had placed into his hands $5,835; the second 
had $2,334; and the third $1,167. These figures show that 
the proprietor was a man of means, and controlled large 
affairs, if the parable was taken from actual life, and not 
supposed. How this money was put out, whether loaned 
or actually put into the hands of the servants as any tool, 
with special orders to use it, is not clear. ILatthew simply 
says, "He delivered unto them his goods." Then he took his 
journey, leaving the servants to labor till he returned. 
Just how long the stay was, if real life is in mind, is not 
known. But, regardless of the time, two of the servants 
went to work; and the first, with five talents, doubled 
them; the one with two doubled his; but the one who had 
only one talent failed to make any use of it, but buried 
it in the earth. To double the above amounts must have 
required much time; so the writer says "after a long time" 
the lord of those servants returned, and called them to ac- 
count. Then the first showed up well, for he had wrought 
till his goods doubled; the second reported four talents, 
which marked him favorably. To these two servants the 
master said, "Well done, good and faithful servants; ye 
have been faithful over a few things, I will make you 
rulers over many things: enter ye into the joy of your 
lord." When the third man was called, he answered : "Lord, 
I knew thee that thou art a hard man, reaping where thou 
hast not sown, and gathering where thou hast not strewed. 
And I was afraid, and went and hid thy talent in the earth; 
lo, there thou hast that is thine." The lord of this servant 
answers him wisely and reprovingly: "Thou wicked and. 
slothful servant! thou knewest that I reap where I sowed 



A WALK WITH JESUS. 371 

not, and gather where I strewed not: thon oughtest there- 
fore to have put my money to the exchangers, and then 
at my coming I should have received mine own with usury. 
Take therefore the talent from him, and give it unto him 
which hath ten talents. For unto every one that hath 
shall be given, and he shall have abundance: but from him 
that hath not shall be taken away even that which he hath. 
And cast ye the unprofitable servant into outer darkness: 
there shall be weeping and gnashing of teeth." Thus ends 
one of the most interesting of parables. It carries many 
important lessons: 

1. That every child of God is required to do something 
for the coming kingdom of God; and he is required to do 
his whole duty, if it be small or great. No one is excused 
because poor, or ignorant, or less able than another. And 
no one is excused because not so excellent a laborer as some 
other. 

2. Every one who fails to do his duty as laid upon him 
in the Christian activities shall lose his reward, and have 
taken from him that which he hath, and he himself cast 
away from God. 

3. For the above reasons every day and hour should be 
well spent in the discharge of our every duty, and so as 
to employ the talents well which God has given us. 

4. We shall all be judged and rewarded according to 
the works which we have performed; let them be good or 
bad, much or little. 

Section B. — The Final Judgment. 

Matt, xxv, 31-46. 

The last thing Jesus spoke of on this memorable Tues- 
day and while on the Mount of Olives was the last judg- 
ment of the world. This was a benefitting subject, for the 
reason it was on the heel of his many warnings to be diligent 
and ready, and because it properly winds up his public labors 



372 A WALK WITH JESUS. 

as a Teacher of the world. After these remarks were uttered 
late on Tuesday afternoon. April the fourth. Jesus went on 
to Bethany, and there remained till the last day of his life. 

Jesus declared that at the end of time the Son of man. 
himself, shall come to a general judgment of the world. 
His coming shall not be as his first coming, in infant flesh 
and simplicity, but it shall be glorious and triumphant. 
He shall be seated upon the throne of his glory and accom- 
panied by the entire angelic host. 

As Judge, he will have all nations arraigned before his 
bar. His first specific duty will be to separate the nations, 
one from another, as a shepherd separates the sheep and 
goats. His second act or duty will be to set the believers, 
styled sheep, on his right; and unbelievers, styled goats, 
on his left side. His third special act will be to speak 
to the sheep of his right, and say, Come ye blessed of my 
Father, inherit the kingdom prepared for you from the 
foundation of the world. 

The King Jesus will then give reasons for such re- 
marks and invitation; namely, when he was hungry, his 
sheep fed him; when thirsty, they watered him; when he 
was a stranger, they took him in; when he was naked, they 
clothe'd him; when sick, they visited him; when he was in 
prison, they came unto him. The righteous will inquire 
when, where, and how did they do these tilings unto him; 
and he will say it was when they did them to his believers. 
And to those also on the left he will speak, and say. Depart 
from me ye cursed, into everlasting fire, prepared for the 
devil and his angels. The contrast comes out here. We 
see the "come" to the one, and the "depart" to the other; 
the "blessed" to the one, the "cursed" to the other; the 
kingly "inheritance" to the one, the everlasting "fire" to 
the other; the "kingdom prepared for them from the foun- 
dation of the world;" the "fire prepared for the devil and 
his angels." 



A WALK WITH JESUS. 373 

After he shall order the goats to depart he will give 
similar reasons therefor as he gave for inviting the sheep. 
He will say to them, When I was hungry, ye gave me no 
meat, no drink; when a stranger, ye took me not in; when 
naked, ye clothed me not; and when sick and in prison, ye 
visited me not. The wicked shall ask when did they fail 
to do thus and so, as charged. Jesus will reply, When ye 
failed to do thus and so, for my followers, to even the least 
ones. 

Jesus says this last or goat class shall go away into ever- 
lasting punishment; but the sheep class into life eternal. 

These descriptive remarks of Jesus are very beneficial, 
in that they point out the information of a final and gen- 
eral judgment of the world in righteousness. They point 
out and help to establish the Divinity of Jesus, since they 
imply prescience, which belongs to God alone. They give 
an insight into the judgment acts and words. They point 
out the close relation of Jesus and his people, which is so 
intimate that all done for or against believers affects Jesus 
the same way and to the same extent. They point out our 
duty to our fellows, and that if we do these duties we 
shall please God and get his approval. They point out the 
doctrine of rewards and punishment. They point out that 
this life is a probation. 

Section C. — Conspiracy of the Rulers and Judas. 

Matt, xxvi, 1-5, 14-16; Mark xiv, 1, 2, 10, 11; Luke xxii, 1-6. 

Jesus wound up his public teaching in the temple, April 
the fourth. After the subject of the last judgment, on 
Mount Olivet, Jesus retired to Bethany, the home of his 
friends, to spend the last two nights and days of his life. 
For he did not go back to the city till Thursday, when he 
went in to keep the passover with his disciples. But while 
Jesus was at Bethany during this time, his enemies, 
realizing that his influence was growing and spreading 



374 A WALK WITH JESUS. 

mightily, began, as chief priests, scribes, and elders, to 
form a conspiracy, whose aim was to murder Jesus. They 
met at the palace of the high priest, Caiaphas, to formulate 
this conspiracy. Doubtless they met there because the 
priests were the most interested ones, and to feign justice 
of their cause. Whenever men want to arouse sentiment 
for their motives they only need to plead that they are 
for justice and the rights of their constituents, and with 
a garb of pretentious righteousness they can stir up the 
most strife ; and the hypocrites always act under false colors. 
These rulers showed the blackest hypocrisy in the very 
outset; for they undertook to arrest Jesus secretly, and 
plotted from the outset to put him to death. They did 
these things because they were enviously jealous, and knew 
that with justice they had no case nor ground for com- 
plaint. Their malice was seen, in that they wanted to 
arrest Jesus secretly, fearing some one would take his part 
and excite popular favor for him. They said, "By subtilty, 
let us arrest and kill him." How sad, though, is this spec- 
tacle ! How it reveals the human heart when full of malice, 
hatred, and deadly enviousness! See the religious teachers 
of the world sitting in council to darken counsel; to put 
out the only Light of the world, and murder the only Truth ! 
How wicked and debased were those hearts which conspired 
to do away from the earth its only Salvation! But the 
lesson here is "to keep thy heart with all diligence, for out 
of it are the issues of life;" and the keeping is to the end 
that malice, envy, and jealousy be warded off, since they 
invariably lead to destruction and from every Divine and 
human blessing. We have no knowledge of how long the 
conspiracy lasted in session, but we infer not long; for 
each one was very ready to do away with Jesus and get 
out of the reach of his influence. We may be sure that 
the conspiracy was intensely earnest and inducing to reach 
Jesus. It doubtless found the enemies of Jesus and offered 



A WALK WITH JESUS. 375 

rewards for his arrest. It found Judas Iscariot, who turned 
to the enemy's side. For he went unto the priests and 
asked, "What will ye give me, and I will deliver him unto 
you?" This was just what they wanted to hear, and Judas, 
one of the disciples, was just the person they wished to 
find; so at once they promised Judas thirty pieces of silver; 
for which consideration Judas sought opportunity to betray 
him. We have here another sad spectacle of human de- 
pravity. It is Judas, who chose to become a Christian 
disciple, and because he could not make sufficient worldly 
gain out of his office, turned his face to the enemies of his 
Lord, and for a few dollars delivered him up to the extent 
of their malice. Some writers try, under various phases, 
to palliate the baseness of Judas; but if Judas felt that his 
Lord could extricate himself from the hands of his enemies, 
as at Nazareth, or that it would lead Jesus to hasten a 
promulgation of an earthly reign, as was expected, it did 
not lessen his guilt nor justify his turpitude. Judas was 
a black-hearted man, and this came plainly to the surface 
when he, having gone to the priests, asked, "What will you 
give me?" His love for Jesus and fidelity both dwindled 
into nothingness before the promise of fifteen dollars! 
What a lesson is here in the love of filthy lucre; and what 
a verification of that Bible truth, "The love of money is 
the root of all evil V 

Wednesday, April 5th. 

On this day of the passion-week the active wheels of 
the life of the busy Jesus of Nazareth stood suddenly still. 
Jesus, on Tuesday, wound up his public life and ministerial 
activities, and on Wednesday retired from all labors and did 
nothing. How or where he spent this day we know not; 
but doubtless it was passed in the home of his friends at 
Bethany, and in deep meditation and thoughtful solemnity; 
for Jesus knew his end was near, and that already his work 



376 A WALK WITH JESUS. 

was done. He looked into the faces of the careworn Martha, 
the anxious Mary, and the resurrected Lazarus as never 
before while there. He knowingly was seeing them and 
enjoying their hospitality for the last time; but they did 
not know this, and they were not prepared to have it re- 
vealed to them that the approaching evening was the last 
night he would spend with them, and that on to-morrow 
night he would be arrested, through disciple treachery, and 
condemned hastily to die. 

What Jesus did on this day must always remain a secret, 
if he did any works at all. But since his disciples were 
with him, and no one records anything done on this day, 
why, the inference is, that it was only a day of medita- 
tion and mental and spiritual preparation for the coming- 
death. 

How Jesus must have prayed over the approaching hour 
of crucifixion, and for victory over his foes who were bring- 
ing his death! How sad it was that such a useful, blessed, 
and exemplary life should be taken by murderous hands 
from the earth! But Jesus came to die and taste death 
for every one; therefore, "being found in fashion as a man, 
he humbled himself and became obedient unto death, even 
the death of the cross/' Hence we pass on toward Calvary, 
and to the hour of suffering and death. 

Thursday, April 6th. 
Section D. — Jesus Orders the Passover. 

Matt, xxvi, 17-19; Mark xiv, 12-16; Luke xxii, 7-13. 

We now enter upon the doings of Jesus of Thursday, 
April the sixth, which was the last full day of his life. Jesus 
doubtless spent the greater portion of this day at Bethany, 
where he had been since Tuesday night. 

The feast day having come, the disciples, as usual, 
wanted to enter the Passover services; so they came to 
Jesus, and asked, "Where wilt thou that we prepare for 



A WALK WITH JESUS. 377 

thee to eat the Passover ?" The question drew out Jesus to 
act. He called for Peter and John, two pillars, to go into 
the city and prepare a place and all necessary affairs for 
the Passover feast. The two disciples inquired, "Master, 
where wilt thou that we prepare in the city ?" The answer 
of Jesus pointed out either prescience or previous arrange- 
ment on the part of Jesus. But when we examine the text 
there is left no room for doubt that foreknowledge was 
involved; for Jesus said to his disciples, "You will meet 
a man bearing a pitcher of water, and he will go into a 
house before you, and will show you a large, furnished 
upper room." 

There are some facts that could not be foreseen, and 
must have the prescience of Jesus; namely, the meeting 
of the man, and his bearing a water pitcher of water, and 
the kind of answer he would give them. The disciples went 
on to Jerusalem, and found the things just as they were 
spoken by their Lord. This Passover occasion was to result 
in a final opportunity for Jesus to converse with those whom 
he chose out of the world, in the establishment of the 
Lord's Supper, and in more fully preparing the minds of 
his disciples for the things that would befall them, and 
also himself. 

Section E. — Jesus Reaches the Guest Chamber and 
Settles a Strife. 

Matt, xxvi, 20; Mark xiv, 17; Luke xxii, 14, 24-30. 

It was late on Thursday before Jesus and his disciples 
reached the city from Bethany, and evening when they 
arrived at the upper room where Peter and John had the 
festal arrangements ordered. 

When Jesus entered the room, doubtless very heavy and 
sad, and needed to meet very pleasant faces and hear cheer- 
ing things to lighten his load, instead of these he met a 
bitter contention among his disciples, who were ambitiously 



378 A WALK WITH JESUS. 

socking precedence. This ambition grew out of their fail- 
ing to understand the mission and kingdom of Jesus. Not- 
withstanding the prophecies of the prophets and the often- 
repeated declarations of Jesus to the effect that he would 
be apprehended by the rulers and put to death, the dis- 
ciples were slow to understand the mission and kingdom 
of Jesus, and continued up even to his death to expect an 
earthly kingdom and secular reign of Jesus. And, with 
such expectations and hopes, no one could wonder at their 
efforts to obtain chief seats in his new kingdom. And be- 
cause some had followed longest, others had special rela- 
tion to Jesus; and because still others had done particular 
labors and had special gifts, each felt that he had superior 
rights to preferment. And since it is a hard matter to get 
men convinced against themselves, these selfish feelings 
ran into strife. These men were especially contentious on 
that occasion; for they were aware of some strange hap- 
penings to their Lord, but just what they could not under- 
stand, and they felt that the result would be the miracu- 
lous inauguration of the earthly Messianic kingdom. Yet 
Jesus does not rebuke their ambitions, but points out, by 
way of contrast, their relation. He showed that the kings 
of the Gentiles exercise lordship over them, and those who 
use authority are benefactors. Yet he points out how the 
Christian ruler must differ in character and practice from 
the worldly ruler. Jesus showed that the greatest must be 
as the younger and the chief as servant of all. Jesus then 
beautified his teaching by immediately becoming servant. 
How it magnifies precept when the giver thereof puts it 
into practice! This is what Jesus always did. 

Jesus then called attention to their fidelity. They had 
continued with him in his tribulations, and, as a reward 
for their patient fidelity, he pointed out a kingdom. This 
kingdom was present upon earth as his Church, and is in 
the heaven of heavens. They were to enter at once upon 



A WALK WITH JESUS. 379 

the enjoyment of the visible, and finally to come into in- 
herited possession of the heavenly. Jesus points out very 
alluringly that he appoints them unto a kingdom, to the 
end they may eat and drink at his table and sit upon eternal 
thrones, judging as well as sitting with the twelve tribes 
of Israel. What a marvel of inducement this! These men, 
drawn from humble stations and from wet fishermen boats 
and despicable tax-collector's seats and placed upon thrones; 
drawn from insignificance of human learning, and made 
judges of all Israel! These disciples could not then see 
through their Master's talk as they did later; but when 
they did see clearly they were willing to humble and even 
crouch for such exaltation. 

The religion of Jesus promises so much if men will 
but humble themselves: for death it offers life; for sorrows 
it gives joys; for humiliation, exaltation; for labor, rest; 
and for exile, home. He that loses all gains all; there is 
really no want to them that seek God's face. Only let the 
heart be faithfully kept, that pride and vainglory lead it 
not away, and that it be kept humble. 

Jesus Washes His Disciples' Feet. 

John xiii, 1-20. 

When Jesus had settled the strife for precedence in his 
kingdom and taught his disciples what makes truly great, 
as well as how to look upon the greatest, he endeavored to 
enforce the lesson of such service and humility by an act 
of foot-washing. He is by this act carrying out a lesson 
of humility, which is to be perpetuated in spirit if not, as 
some say, literally, as the Primitive Baptists do. Jesus, 
whether or not he cared or intended for his followers to 
foot-wash, did mean to teach that no duty to our fellow- 
man should be looked upon as too humiliating; and that 
no disciple should exalt himself, but in honor prefer his 
brother; and, if honored at all, let it come by the hands 



380 A WALK WITH JESUS. 

of others. So anxious was Jesus to teach this characteriz- 
ing lesson of humility to his Church that he went through 
with it as soon as he ate the so much appreciated Jewish 
Passover feast. 

Matthew, Mark, and Luke, all three, mention the strife, 
and how Jesus settled it; but John alone tells us of Jesus 
washing their feet, and thus enforcing what he taught. 
John tells us that Jesus rose from supper and laid aside 
his garments, and, girding himself with a towel, poured 
water into a basin and began to wash his disciples' feet, 
and to wipe them with the towel wherewith he was girded. 
This was a ministering act, and performed by him who was 
chief, but who became servant of all. Jesus was always 
an admirable character, in that he never taught in words 
what he did not execute in deeds. In his humble example 
he got around to Peter, who questioned the seeming inten- 
tion of his Lord, "Lord, dost thou wash my feet?" Jesus 
gave Peter an indirect answer, "What I do thou knowest 
not now; but thou shalt know hereafter." As has been 
said, Jesus was teaching a lesson of humility, which could 
not then be explained to the worldly-minded disciples, but 
would be understood later in the spiritual kingdom of grace. 
But since Peter always was impetuous, he, upon seeing that 
it was his Lord's intention to wash his feet, refused even 
to let Jesus wash them. But Jesus gave Peter to un- 
derstand that, without being washed and thus inspired to 
carry out his Master's spirit always in humility, he could 
have no part with him. To this declaration of Jesus, Peter 
yielded, and exclaimed, "Lord, not my feet only, but also 
my hands and my head." These were the extremities, and 
show that Peter wished an entire washing of his body, if 
necessary, to partake of his Lord. But Jesus gave him 
to understand that the washing of the feet was sufficient 
to lay claim upon all other duties of humility in the spir- 
itual and religious sense. 



A WALK WITH JESUS. 381 

Jesus then took occasion to call attention to the treach- 
ery of Judas, and spoke of him being the unclean one that 
affected the whole lump of discipleship. 

When Jesus washed their feet he took his garments 
again, and asked them, "Know ye what I have done to 
you?" Jesus meant to ask them, Do you understand what 
I have done and mean? Then he goes on to explain: "Ye 
call me Master and Lord: and ye say well. If I then, your 
Lord and Master, have washed your feet, ye ought also to 
wash one another's feet. For I have given you an ex- 
ample, that ye should do as I have done to you. Verily, 
verily, I say unto you, The servant is not greater than his 
lord; neither he that is sent greater than he that sent him. 
If ye know these things, happy are ye if ye do them." 

When Jesus had finished teaching on the line of hu- 
mility, both by word and example, he again referred to 
the unclean, wicked Judas Iscariot, whose perfidy was 
weighing so heavily upon him. But Jesus only made this 
second reference to Judas to comfort and pacify the minds 
of his disciples, because he had formerly said to Peter, "Ye 
are not all clean." 

Touching Remarks of Jesus at Supper. 

Luke xxii, 15-18. 

Since Luke alone gives us the remarks of Jesus at the 
supper in the peculiarly interesting and introductory man- 
ner in which he did, we wish to call thereto special atten- 
tion. Luke touchingly and pathetically begins to quote 
Jesus as saying, at the outset, on that memorable occasion, 
"With desire I have desired to eat this Passover with you 
before I suffer." The language here is very strong, and 
foreshadows the deep concern of the heart of Jesus. He 
had for a long time looked forward to that hour of final 
feasting and the purpose to establish a lasting memory of 
his death through the holy sacrament. Jesus's continual 



382 A WALE WITH JESUS. 

talk about suffering was grating to the ears of his disciples, 
who expected an eternal, earthly reign, and felt anxious 
to enter any earthly defense for him, believing that he 
would use miraculous means for their success. 

Jesus continued, "I will not any more eat thereof, until 
it be fulfilled in the kingdom of God." Jesus would have 
them know that suffering, time, and a long dispensation 
of grace would ensue before he would again sit and eat in 
like manner with them. 

Jesus Exposes the Traitor. 

Matt, xxvi, 21-25; Mark xiv, 18-21; Luke xxii, 21-23; John xiii, 21-35. 

That four or all of the Gospel writers should mention 
the perfidy of Judas Iscariot shows that they were no little 
impressed by the fact that one of the twelve should turn 
traitor. Since John is fullest of account, as in all other 
things of passion-week, we will here follow him. 

Jesus had twice before this mentioned his betrayal, but 
not so fully as to point out the traitor as he now does. 
The treacherous Judas rested heavily upon Jesus, so that 
it both worried and troubled him; for Jesus was human, 
and humanly frail. And the troubled, pent-up spirit of 
Jesus broke forth in these words, "Verily, verily, I say 
unto you, that one of you shall betray me." These words 
from the never-jesting Jesus carried worry to the hearts 
of his disciples, and they began to wonder, Of whom does 
he speak? and to question, Who will do such a thing? 
Each man, except Judas, felt safe in himself regarding such 
a deed. And they all were trying to get closer to Jesus, in 
expectation of an earthly reign, and in quest of preferment 
in the kingdom. Xone were so dejected and had become 
so faithless and impatient as poor Judas. So the\ not 
only wondered, but asked, Who is it? . Is it I? At this 
juncture John leaned his anxious head upon the bosom of 






A WALK WITH JESUS. 383 

Jesus; and seeing this Peter beckoned to John to ask 
Jesus who it was that would do what he said. Then John, 
anxiously looking into the face of Jesus, asked, "Lord, 
who is it?" This question means so much more than the 
three words composing it. It asks, Is it I, or Peter, or 
James, or Judas, or who of us all that will do such a base 
deed? Jesus replied, giving some ease to all hearts but 
one, but also giving more sad surprise, "He it is, to whom 
I shall give a sop, when I have dipped it." This was 
one of the usually prudent answers of Jesus. He wanted 
peace and pleasantness, and that brotherly love should 
continue. But he only knows what would have ensued in 
that upper room had he made a direct reply, as Esther 
did, "It is this wicked Judas Iscariot." It is safe to say 
the meeting would not have ended in brotherly love and 
a hymn of praise. The indignation of the disciples had been 
shown once toward James and John for privately seeking the 
nearest seats in the kingdom; and another strife of words had 
just cropped out that same night over the same thing; 
hence we see how frail and human the disciples were, not- 
withstanding the fact that they were right with Jesus. 
Jesus pointed out his traitor, but in such a covert manner 
that he was not so satisfactorily presented; hence no mani- 
fest rage toward Judas. 

Doubtless, after talking at some length, Jesus took a 
sop and gave it to Judas, perhaps along with other sops 
which were given other disciples, or perhaps it was given 
after they forgot just what had been said of that sop. 
At any rate, no special attention was given Judas any more 
upon receiving it; for nothing special was said of it or done 
about it. 

Poor Judas had let down the fence of his heart before 
this to Satan, and Satan never fails to enter when admitted, 
and seeks every weak entrance, whether permitted to" enter 
or not. Judas let down the fence by yielding to the sugges- 



384 A WALK WITH JESUS. 

tion of Satan to bargain the sale of his Master; and the first 
yielding to Satan fortified Satan and weakened Judas. 

When Jesus gave the sop to Judas, Satan came again 
for admission into the heart of Judas, and, at the first tap, 
the heart-door flew open, and Satan entered to ruin the 
poor soul. When Satan got in, Judas showed at times that 
he wanted him out; but it is a hard matter to get Satan 
out of any heart; and for the most part he' throws down 
and tears terribly before ever coming out of one's heart. 
Poor Judas was under the lash of the devil and Satan, but 
by his own consent, and he could scarcely avoid doing what 
his new master enjoined upon him. But gentle Jesus, who 
taught to "love your enemies," was never abusive. All he 
said to Judas was, "That thou doest, do quickly." How 
Divine and Christian-like was this gentle reproof; no 
epithet is applied, and no wrath betrayed! And so mild 
was the manner of Jesus that no one at the table even 
knew what he meant by the remark to Judas. And they 
began to think that Jesus was ordering some necessaries 
for the occasion or for the poor. 

Immediately upon receiving the sop, Judas went out to 
accomplish what Satan had wickedly put into his heart. 
And Jesus suffered it, since it was his Father's plan of 
allowance that his Son should die at the' hands of his ene- 
mies. The act of Judas was the beginning of the great 
culmination of Divine sovereignty in the man Christ Jesus. 
And when Jesus realized this he began a very strange con- 
versation by saying: "Now is the Son of man glorified, and 
God is glorified in him. If God be glorified in him, God 
shall also glorify him in himself, and shall straightway 
glorify him/' The Son of man was glorified, since he had 
glorified the Father by proving the perfect man never 
yielding to sin. When Jesus spoke of the immediate glori- 
fication he pointed out that early death which would glorify 
God by vindicating his justice. Now, as a matter of course, 



A WALE WITH JESUS. 385 

if Jesus glorified God, God would glorify him as his Soiij 
and not as the Son of man. 

Then Jesus continued to speak in fatherly and comfort- 
ing tenderness, "Little children, yet a little while I am with 
you. [He was with them but a little while, for it was 
now growing late, and at midnight he was arrested and 
taken away from them forever.] Ye shall seek me: and as I 
said unto the Jews, Whither I go, ye can not come; so now 
I say to you/' 

Then Jesus presented his new commandment, or what 
might be called a portion of the Eleventh Commandment. 
This commandment was, "That ye love one another; as I 
have loved you." And this love commandment was to 
be ever a designating badge to mark all Christian disciples. 
What a marvelous command is this! How peculiar, how 
beautiful, and how heavenly! Who of the world's great 
religionists or reformers ever gave such a command and 
by which their followers were to be designated and known? 
Where are Zoroaster, Confucius, Buddha, and Mohammed, 
and what they taught as the chief principle ? How do their 
principles compare here? W T hat a strange man was Jesus, 
when he sent out his disciples with the sword of the Spirit 
and the uniform of love to conquer this ruined world of sin ! 
Yet this is what Jesus did at the end of his earthly life. 

Jesus Establishes His Suppek. 

Matt, xxvi, 26-29; Mark xiv, 22-25; Luke xxii, 19, 20. 

The Paschal Feast, mentioned by Luke only (xxii, 
15-18), must not be confounded with the Lord's Supper, 
which we now treat. That feast was strictly Jewish, while 
the Supper of the Lord, now being established, was Chris- 
tian, and to be perpetuated in memory of the Christian 
death to occur on the following day. The occasion was 
very impressive, and is mentioned by three writers; but 
we follow Matthew's account. He says, "As they were 
25 



38€i A WALK WITH JESUS. 

eating, Jesus took bread, and blessed it, and break it, and 
gave it to the disciples, and said, Take, eat; this is my 
body." Of course, Jesus was doing a never-dying duty, and 
one to be kept up by his people while time lasts. So he 
could truly say, This is my body, or that which represents 
my body. Jesus certainly did not give any ground here for 
the doctrine of Eomish transubstantiation ; for as he had 
not yet suffered, and as the succeeding ages were to keep up 
this element which would only symbolize his body, the 
Eomish doctrine that the bread is the real body and the 
wine is his real blood is absurd; for the bread perishes, 
and the wine intoxicates their priests. 

After the ceremony and eating of bread, Jesus took the 
cup, and gave thanks, and gave it to them, saying, "Drink 
ye all of it; for this is my blood of the Xew Testament, 
which is shed for many for the remission of sins; but I 
say unto you, I will not drink henceforth of this fruit of 
the vine, until that day when I drink it new with you in 
my Father's kingdom." Thus began the second real sacra- 
ment in the Christian Church. Jesus had already established 
baptism, and now he sets forth another ordinance upon 
which his Church is eternally to rest. The Christian Church 
is to keep up the Lord's Supper, since it is the perpetual 
expression of gratitude for the gift of God. It perpetuates 
Christ's death, without which there was no redemption. 
Besides, this institution is a means of grace in the Church, 
by which Christians grow and survive. The Christian 
Church, without the Sacrament, would have no foundation 
upon which to build. 

Jesus Foretells Peter's Denials. 

Luke xxii, 31-38; John xiii, 36-38. 

Men are frequently being picked up in their own words 
and deceived in their own strength. Peter was one of those 
men. When Jesus, in that upper room, spoke of going away 



A WALK WITH JESUS. 387 

where they could not follow, he was wholly misunderstood 
as to where and how; and the usual impulsiveness of Peter 
broke forth. "Lord, whither goest thou? "Why can 
not I follow thee now? I will lay down my life for 
thy sake." What questions are these! And what a 
pledge of loyalty! Yet these questions of intense zeal, 
and this pledge of life loyalty proved only futile. Je- 
sus knew they were -impulsive, and it caused him to pick 
up Peter in his own words and expose his loyalty. Man, as 
a rule is too frail to make many pledges, and always the 
fewer he makes the better; for Satan, with his sifter of 
evil, is always trying, as it were, the coarseness or fineness 
of every one to see whether or not he can cause them to 
go through his sieve, or remain within. 

Jesus declared as much to Peter, thus: "Simon, Simon, 
behold, Satan hath desired to have you, that he may sift 
you as wheat." Nevertheless he told Peter that he had prayed 
for his faith to stand and not go through. 

Every servant of Jesus is sure to have the help of God 
in conflicts. Then it becomes that servant's duty, when 
brought out of trials by the grace of God, to strengthen 
God's other children. Jesus refers here to the conversion 
of Peter, but not conversion in the common use of the term, 
but rather when Peter should go so far from his Lord 
as to deny him with oaths three times, and yet, by the 
prayers of Jesus, was saved unto faith and apostleship and 
to return and become the boldest defender of his Master. 

However, Jesus did not rebuke Peter because he knew 
he would deny him. He only asked him a question, and 
told him what he would do. "Wilt thou lay down thy life 
for my sake? Verily, verily, I say unto thee, The cock 
shall not crow till thou hast denied me thrice." 

Jesus then spoke of a former commission, "When I sent 
you, without purse and scrip and shoes, lacked ye any- 
thing?' And they said, "Nothing." This former commis- 



338 A WALK WITH JESUS. 

si on, of course, was temporary and brief, and required but 
little preparation or equipment. But the commission upon 
which he is here sending them is permanent and reaching 
through time. "Therefore/' said Jesus, "he that hath a 
purse, let him take it, and likewise his scrip; and he that 
hath no sword, let him sell his garment and buy one." By 
Jesus's reference to the sword is to be understood, not in a 
hostile sense, but in the sense of defense and necessity. 
And Jesus commands this bodily protection so much as to 
advise the selling of a dispensable garment for it. 

Certainly that whimsical class that would have a free 
salvation and a free gospel preached find no foundation for 
such requests here in the words of Jesus, who hath said else- 
where that "the laborer is worthy of his hire/' 

The Farewell Discourse of Jesus. 

John xiv, xv, xvi. 

Jesus, who had so often spoken in parables, sermons, 
and in ordinary conversation, in these three chapters delivers 
his final discourse to his beloved disciples. Since the last 
or dying words of one are always interesting and more no- 
ticeable than ordinary, we prefer, in these chapters, to let 
Jesus do his own talking. It is sufficient only to point 
out the surroundings and special applications. Since Jesus 
is so consoling, sublime, and simple in this discourse, given 
to us only by John, we hasten to reproduce it, that it may 
be read, looking back into that upper chamber and into that 
sad night of betrayal, denial, Gethsemane, and the Sa- 
vior's arrest. 

After Jesus had so often spoken of his death, and that 
his hour was then at hand, how befitting it was for him 
to begin with the words of the opening chapter! Hear him: 
"Let not your heart be troubled. Ye believe in God, be- 
lieve also in me." Jesus then further points out the source 
of comfort : "In my Father's house are many mansions. If 



A WALK WITH JESUS. 389 

it were not so, I would have told you. I go to prepare a 
place for you. And if I go and prepare a place for you, 
I will come again, and receive you unto myself, that where 
I am, there ye may be also." 

Now, that he might make a further revelation of himself, 
Jesus suggested to them that they knew the way he was 
going, upon which declaration Thomas took him up, whence 
came the revelation: "And whither I go ye know, and the 
way ye know. Thomas saith unto him, Lord, we know 
not whither thou goest; and how can we know the way? 
Jesus saith unto him, I am the Way, the Truth, and the 
Life. No man cometh unto the Father but by me. If 
ye had known me, ye should have known my Father also, 
and from henceforth ye know him and have seen him. 
Philip saith unto him, Lord, show us the Father, and it 
sufficeth us. Jesus saith unto him, Have I been so long 
time with you, and yet hast thou not known me, Philip? 
He that hath seen me hath seen the Father; and how sayest 
thou then, Shew us the Father ? Believest thou not that I 
am in the Father, and the Father in me? The words that 
I speak unto you I speak not of myself; but the Father 
that dwelleth in me, he doeth the works. Believe me that 
I am in the Father and the Father in me; or believe me 
for the very work's sake." 

It is to be properly noticed here that Jesus reveals him- 
self as the Way, the Truth, and the Life. .He also declares 
himself as being only God's Speaker and Agent, to bring 
back the lost world to his Father. 

"Verily, verily, I say unto you, He that believeth on 
me, the works that I do shall he do also; and greater works 
than these shall he do; because I go unto my Father. 
And whatsoever ye shall ask in my name, that will I do, 
that the Father may be glorified in the Son. If ye shall 
ask anything in my name, I will do it. If ye love me, keep 
my commandments. And I will pray the Father, and he 



390 .1 WALK 117 77/ JESUS. 

shall give you another Comforter, that he may abide with 
you forever; even the Spirit of truth; whom the world can 
not receive, because it seeth him not, neither knoweth him; 
but ye know him; for he dwelleth with you, and shall be 
in you. I will not leave you comfortless. I will come to 
you. Yet a little while, and the world seeth me no more; 
but ye see me; because I live, ye shall live also. At that 
day ye shall know that I am in my Father, and ye in me, 
and I in you. He that hath my commandments, and keep- 
eth them, he it is that loveth me; and he that loveth me 
shall be loved of my Father, and I will love him, and will 
manifest myself to him. Judas saith unto him, not Iscariot, 
Lord, how is it that thou wilt manifest thyself unto us, and 
not unto the world? Jesus answered and said unto him, 
If a man love me, he will keep my words; and my Father 
will love him, and we will come unto him, and make our 
abode with him. He that loveth me not keepeth not my 
sayings; and the word which ye hear is not mine, but the 
Father's, which sent me. These things have I spoken 
unto you, being yet present with you. But the Comforter, 
which is the Holy Ghost, whom the Father will send in my 
name, he shall teach you all things, and bring all things to 
your remembrance, whatsoever I have said unto you. 

"Peace I leave with you, my peace I give unto you; not 
as the world giveth, give I unto you. Let not your heart be 
troubled, neither -let it be afraid. Ye have heard how I said 
unto you, I go away, and come again unto you. If ye loved 
me, ye would rejoice, because I said, I go unto the Father; 
for my Father is greater than I. And now I have told you 
before it come to pass, that, when it is come to pass, ye 
might believe. Hereafter I will not talk much with you; 
for the prince of this world cometh, and hath nothing in me. 
But that the world may know that I love the Father; and 
as the Father gave me commandment, even so I do. Arise, 
let us go hence." 



A WALK WITH JESUS. 391 

Thus far, in discourse, Jesus has been indoors of the 
upper room, secured for the feast of the Passover. And it 
would seem that he had a mind to leave the hall at this 
juncture, and some writers would have him to go out now, 
since he refers to the vine with its branches, supposed to 
be in the garden; but Jesus, having many more things to 
say which he could not well say on the move, remained 
longer in this prepared chamber. 

He continues to talk and counsel with his disciples. 
And as he sat at the table and looked at the wine and 
thought of its source and possible effects, he began: "I am 
the true Vine, and my Father is the Husbandman. Every 
branch in me that beareth not fruit he taketh away, and 
every branch that beareth fruit, he purgeth it, that it may 
bring forth more fruit. Now ye are clean through the 
word which I have spoken unto you. Abide in me, and I 
in you. As the branch can not bear fruit of itself, except it 
abide in the vine, no more can ye, except ye abide in me. 
I am the Vine, ye are the branches. He that abideth in 
me, and I in him, the same bringeth forth much fruit; for 
without me ye can do nothing. If a man abide not in me, 
he is cast forth as a branch, and is withered; and men 
gather them and cast them into the fire, and they are 
burned. If ye abide in me, and my words abide in you, 
ye shall ask what ye will, and it shall be done unto you. 
Herein is my Father glorified, that ye bear much fruit; so 
shall ye be my disciples. As the Father hath loved me, so 
have I loved you. Continue ye in my love. If ye keep 
my commandments, ye shall abide in my love; even as I 
have kept my Father's commandments, and abide in his love. 
These things have I spoken unto you, that my joy might 
remain in you, and that your joy might be full. This is 
my commandment, That ye love one another, as I have 
loved you. Greater love hath no man than this, that a 
man lay down his life for his friends. Ye are my friends 



392 A WALK WITH JESUS. 

if ye do whatsoever I command you. Henceforth I call 
you not servants; for the servant knoweth not what his 
lord doeth; but I have called you friends; for all things 
that I have heard of my Father I have made known unto 
you. Ye have not chosen me, but I have chosen you and 
ordained you, that ye should go and bring forth fruit, and 
that your fruit should remain; that whatsoever ye shall 
ask the Father in my name, he may give it you. These 
things I command you, that ye love one another. If the 
world hate you, ye know it hated me before it hated you. 
If ye were of the world, the world would love his own; 
but because ye are not of the world, but I have chosen you 
out of the world, therefore the world hateth you. Remem- 
ber the word that I said unto you, The servant is not 
greater than his lord. If they have persecuted me, they 
will also persecute you; if they have kept my saying, they 
will keep yours also. But all these things will they do 
unto you for my name's sake, because they know not him 
that sent me. If I had not come and spoken unto them, 
they had not had sin; but now they have no cloak for their 
sin. He that hateth me hateth my Father also. If I had 
not done among them the works which none other man did, 
they had not had sin; but now have they both seen and hated 
both me and my Father. But this cometh to pass, that the 
word might be fulfilled that is written in their law, They 
hated me without a cause. But when the Comforter is 
come, whom I will send unto you from the Father, even 
the Spirit of truth, which proceedeth from the Father, he 
shall testify of me; and ye shall bear witness, because ye 
have been with me from the beginning. These words have 
I spoken unto you, that ye should not be offended. They 
shall put you out of the synagogues; yea, the time cometh, 
that whosoever killeth you will think that he doeth God 
service. And these things will they do unto you, because 



A WALK WITH JESUS. 393 

they have not known the Father nor me. But these things 
have I told you, that when the time shall come, ye may 
remember that I told you of them. And these things I 
said unto you at the beginning, because I was with you. 
But now I go my way to Him that sent me ; and none of you 
asketh me, Whither goest thou? But because I have said 
these things unto you, sorrow hath filled your hearts. 
Nevertheless I tell you the truth. It is expedient for you 
that I go away; for if I go not away, the Comforter will 
not come unto you; but if I depart I will send him unto 
you. And when he is come, he will reprove the world of 
sin, and of righteousness, and of judgment: Of sin, be- 
cause they believe not on me; of righteousness, because I 
go to my Father, and ye see me no more; of judgment, be- 
cause the prince of this world is judged. I have yet many 
things to say unto you, but ye can not bear them now. 
Howbeit when he, the Spirit of truth, is come, he will 
guide you into all truth; for he shall not speak of himself; 
but whatsoever he shall hear, that shall he speak: and he 
will show you things to come. He shall glorify me: for 
he shall receive of mine, and shall show it unto you. All 
things that the Father hath are mine; therefore said I, that 
he shall take of mine, and shall show it unto you. A 
little while, and ye shall not see me, and again, a little 
while, and ye shall see me, because I go to the Father. 
Then said some of his disciples among themselves, What 
is this that he saith unto us, A little while, and ye shall 
not see me; and again, a little while, and ye shall see me; 
and because I go to the Father? They said therefore, 
What is this that he saith, A little while? We can not 
tell what he saith. Now Jesus knew that they were desirous 
to ask him, and said unto them, Do ye inquire among your- 
selves of that I said, A little while, and ye shall not 
see me: and again, a little while, and ye shall see me? 



394 A WALK WITH JfiSUS. 

Verily, verily, I say unto you, That ye shall weep and 
lament, but the world shall rejoice, and ye shall be sor- 
rowful but your sorrow shall be turned into joy. A woman, 
when she is in travail, hath sorrow, because her hour is 
come; but as soon as she is delivered of the child, she re- 
membereth no more the anguish for joy that a man is 
born into the world. And ye now therefore have sorrow; 
but I will see you again, and your heart shall rejoice, and 
your joy no man taketh from you. And in that day ye 
shall ask me nothing. Verily, verity, I say unto you, What- 
soever ye shall ask the Father in my name, he will give it 
you. Hitherto have ye asked nothing in my name. Ask, 
and ye shall receive, that your joy may be full. These things 
have I spoken unto you in proverbs; but the time cometh 
when I shall ho more speak unto you in proverbs, but I 
shall show you plainly of the Father. At that day ye shall 
ask in my name, and I say unto you, that I will pray the 
Father for you; for the Father himself loveth you because 
ye have loved me, and have believed that I came out from 
God. I came forth from the Father, and am come into 
the world. Again, I leave the world, and go to the Father. 
His disciples said unto him, Lo, now speakest thou plainly, 
and speakest no proverb. Xow we are sure that thou k'now- 
est all things, and needest not that any man should ask 
thee. By this we believe that thou earnest forth from 
God. Jesus answered them, Do ye now believe? Behold, 
the hour cometh, yea, is now come, that ye shall be scat- 
tered, every man to his own, and shall leave me alone; and 
yet I am not alone, because the Father is with me. These 
things I have spoken unto you, that in me ye might have 
peace. In the world ye shall have tribulation; but be of 
good cheer; I have overcome the world." 






A WALK WITH JESUS. 395 

Jesus Intercedes foe His Disciples. 

John xvii, 1-26. 

After the above final and most remarkable discourse of 
Jesus to his disciples, he offered the most touching prayer 
for them that ever reached the ears of the Father. He 
realized it a necessity to pray for them, since he was leav- 
ing them in this life, and was ordering them forth to do 
the great work of perpetuating a kingdom of righteousness. 
The first petition was that his final hour of suffering and 
death be glorious, and that he be glorified to be able to 
glorify his Father; that he be glorified to give eternal life 
to all believing on him. He prayed that he might make 
known the Father to his followers, and declared that such 
knowledge is eternal life. Jesus claimed to the Father 
that he had glorified him upon earth by finishing the given 
duties, and then sought original premundane glory. He 
specifies his labors to his Father, saying, "I have manifested 
thy name unto the men given," and declares that those 
disciples had kept the words of the Father. Jesus further 
claims that his disciples knew what he said was of the Fa- 
ther, and that he was from God on a special mission. 
Since the disciples had accepted him as the Messiah and his 
words, he especially prays for them on this occasion, and 
not for the world. Jesus especially felt for his disciples 
as both his and his Father's children. He prays, since he 
is no more in the world with them, that they be kept 
through his name, and be one. Jesus realized that his 
presence had much to do with keeping them, and that 
his absence would prove fatal without the Father's care; 
hence this audible prayer must have been very assuring 
and comforting. 

Jesus prays, not that the Father take his children out 
of the world, but that they be saved in a hating world, and 
that they be sanctified by the word of truth. Jesus also 



396 A WALK WITH JESUS. 

broadens his prayer to embrace, as well, all believers in 
all times, and that they, of all ages, be one in Christ, and 
brethren. He prays for very intimate relations between 
himself and his people; that he be in them and the Fa- 
ther in him. He then, finally, prays that those given him 
be with him to behold his glory given by the Father. 

How tender and true was Jesus to those who left their 
nets, custom receipts, fathers, mothers, houses, and lands 
to become his followers! He does not leave them com- 
fortless. He assures them that he will be coming unto them 
in all their trials. He faithfully promised the Spirit of 
truth and guidance. Now he closes by prayer to the Father 
that they be sanctified and kept through the truth. He 
prays that they be lifted up at the last day above scorn, 
derision, and trials, to the throne of his glory, to be with 
him, and to behold his original glory and share it with 
him. How undisappointing is Jesus in all things! 

Section F. — Jesus Leaves Jerusalem's Hall. 

Matt, xxvi, 30-35; Mark xiv, 26-31; Luke xxii, 39; John xviii, 1-3. 

When Jesus finished the preceding prayer in behalf 
of his followers, they joined in a song, most probably a 
psalm, and very likely the One Hundred and Thirty-sixth 
Psalm, which was the great Hallelujah sung on those festal 
occasions. When they ended the song, Matthew tells us, 
they went out into the Mount of Olives. When on the 
mountain-side, and perhaps seated or standing in a group, 
Jesus said, "All ye shall be offended because of me this 
night;" then he based this declaration upon prophecy ut- 
tered by Zechariah xiii, 7. This declaration was as aston- 
ishing as that "One would betray and another deny him." 
Yet Jesus did not pause to apologize, but continued, "After 
I am risen again, I will go before you into Galilee." But 
as usual the self-confident Peter, who had been forewarned 



A WALK WITH JESUS. 397 

that same night, stepped forth and began, "Though all 
men shall be offended because of thee, yet will I never 
be offended." How manifest is poor humanity here ! Peter 
declaring that he will stand when every other man fails, and 
yet he is the first to fall. He who would never be offended, 
was offended ere the usual cock-crowing of that very night. 
Yea, Peter, who would die sooner than be offended, was 
offended by so much less force than death. But, as usual, 
when the other disciples heard Peter so earnestly protest- 
ing his fidelity, they all felt that they must at least offer 
their verbal tenacity of love and fidelity. To them Jesus 
listened, but he knew what their trials were and what was 
their weakness and faltering love. These disciples should 
only have prayed, "Lord, deliver us from evil, and lead 
us not into temptation." They could not keep themselves 
in trials, nor save themselves from them; therefore they 
were in error to doubt their Master's warning or content 
that they would not deny him under any circumstances. 
Man is always in error when he declares what he will not 
do. He only can guess of what will be the issues of life. 
Man is never more tempted than when he has resolves and 
pledges to himself or others. Ordinarily, what is a weak or 
no temptation becomes a mighty trial when one puts up a 
barrier to his own greediness or a premium upon his own 
strength. 

Jesus Enters Gethsemane and Prays in Agony. 

Matt, xxvi, 36-46; Mark xiv, 32-42; Luke xxii, 40-46. 

We follow Jesus now into the garden Gethsemane. This 
spot will, along with Bethlehem, Nazareth, and Calvary, 
always remain very dear to all Christian hearts because 
of its relations to the life and labors of Jesus. Gethsemane 
was a small farm at the foot of Mount Olivet, on the east 
slope of the Kedron Valley, rather more than half a mile 
from the city of Jerusalem. Joined to it was a small gar- 



308 A WALK WITH JESUS. 

den, or orchard, a favorite resort of Christ and his dis- 
ciples. Into this garden Jesus, as usual, went that night with 
his disciples. Upon entering with all, except Judas, Jesus 
said, "Sit ye here, while I go and pray yonder." It is useless 
to ask why Jesus wished to pray under the circumstances; 
for this was the night of death to him, with all its fright- 
ful powers. We gain, however, a precious lesson, that 
when troubles arise, to call upon the God of help. Jesus 
does not pray here for his disciples or followers as before, 
but for his own deliverance from the crucial death to be 
undergone. He does not offer such a prayer before the en- 
tire apostolic school, but took out three pillars — Peter, 
James, and John — as witnesses; not to hear him pray, but 
to behold his trial of mind and body. He took them as his 
posted watchers, and, when very heavy with sorrow, so that 
he no longer could go without some ray of comfort from his 
Father, he said to them, "Tarry ye here, and watch with me." 

When life's woes are truly bitter, and its burdens heavy, 
every one finds more comfort in being alone in prayer, so 
as to be able to plead unmolested and without restraint. 
There was no earthly help or comfort for Jesus; so he 
sought, in prayer, his Father's hand of comfort and help. 
Jesus broke the silence of his grief, and told the exact plight 
of his mind when he said to the three watchers, "My soul 
is exceeding sorrowful, even unto death." Then Jesus fur- 
ther demonstrated his grief and burden by going forth and 
falling on his face in prayer. No tongue will ever sing 
of, realizingly, nor pen portray fully, the passion of agony 
passing through the soul of Jesus while stretched out upon 
the earth during that memorable night. 

Jesus prayed, but not generally, nor promiscuously, but 
very short and pointed was the model prayer of distress: 
"0 my Father, if it be possible, let this cup pass from me!" 

The betrayal, arrest, condemnation, crucifixion, and all 
pertaining to the sufferings of Jesus are spoken of as 



A WALK WITH JESUS. 399 

"this cup/ ? This prayer is one of the strongest proofs of 
the humanity of Jesus, but by no means proves that he 
was only human. 

Jesus closed this prayer most submissively and sublimely, 
"Nevertheless, not as I will, but as thou wilt." All prayers 
offered to God ought submit to him to do as asked, or not 
to do; for God is wisest and best, and will do best if it is 
not to give what is asked. 

Jesus doubtless knew his Father would not take away 
the cup of his suffering before he asked it; but the idea 
was to teach our duty in trouble and our dependence in 
distress. He also teaches that we must pray submissively 
for all things. 

When Jesus returned from the lone spot of the garden, 
he found the three watchers asleep; and he spoke to Peter, 
saying, "Could ye not watch with me one hour?" Then 
he urged, "Watch and pray against temptation." Jesus 
evidently felt the need of the prayers of those with him, 
and entreated them. It is natural for every burdened heart 
to say to a friend, "Pray for me in my troubles." This 
is all Jesus did. But when he found them asleep at that 
late hour of the night, since they knew not what was im- 
pending, he was not willing to scold, as man would have 
done, but offers a gentle rebuke with apology, "The spirit 
indeed is willing, but the flesh is weak." 

After the first return to them, Jesus went away a sec- 
ond and third time, and prayed the same prayer, leaving 
consequences with God. 

After the third prayer he came, saying to the three, 
"Sleep on now, and take your rest. Behold, the hour is 
at hand, and the Son of man is betrayed into the hands 
of sinners. Rise, let us be going. Behold, he is at hand 
that doth betray me." It is folly and often fatal to sleep 
on duty. To a Roman it was always death. Doubtless 
those disciples would never have slept if they had realized 



•400 A WALK WITH JJE8U8. 

what was on hand; but the watchman is not supposed to 
know all the dangers; therefore he should never sleep. 
However, sleep forever, on that night, left the eyes of the 
watchers when Jesus told them what had come directly upon 
them, and urged that they begin going. 

Jesus is Betrayed in the Garden. 

Matt, xxvi, 47-50; Mark xiv, 43-45; Luke xxii 4, 48; John xviii, 4-9. 

Of all the acts of any disciple, none was so culpable as 
that of Judas Iscariot, when he sold and betrayed his 
Lord. It evidently made quite an impression on all of the 
disciples, since all of the writers speak of it. As we saw 
in the previous division, the treacherous act of Judas oc- 
curred about the time Jesus returned his last time to his 
sleeping disciples; for while Jesus was talking with his 
disciples concerning the failure to watch, Judas walked up 
with his crowd, who had swords and staves, and they were 
from the chief priests and elders. Judas left the disciples 
in the upper room at some time during the feast, about 
the time that Jesus pointed him out as the "traitor.'' He 
went out and hunted the chief priests and elders, to carry 
out with them his foul contract to deliver Jesus. When he 
met them and got their consent to send out a mob, he 
had an understanding to betray Jesus by a kiss. This kiss 
of Judas was, of course, for deception; and, had it not been 
for the omniscience of Jesus, Judas might have succeeded. 
However, his bad company was rather suspicious. 

Judas, in order to prove himself worthy of the confi- 
dence of his trust, said to the captors: "Whomsoever I 
shall kiss, the same is he. Hold him fast;" which was to 
say, in other words, I will make no mistake in giving you 
the right man. As soon, then, as Judas walked up to Jesus, 
he said, as usual, "Hail, Master!" then kissed him, to pre- 
tend affection and to avoid detection. 



A WALK WITH JESUS. 401 

But Jesus, who was ever kind and inexpressibly for- 
bearing, made no unpleasant remarks to Judas, but spoke 
only as Jesus would have under such circumstances, "Friend, 
wherefore art thou come?" But the die was cast, and the 
fiendish purpose of Judas was carried out. Jesus of Naza- 
reth was delivered, and prophecy was fulfilled; for the mob 
came and laid hands on Jesus, that they might lead him 
away to murder. 

Jesus is Arrested by a Mob. 

Matt, xxvi, 50-56; Mark xiv, 46-52; Luke xxii, 49-53; John xviii, 10-12. 

The arrest of Jesus was long sought and planned by 
his enemies — the priests and elders of the Jews — for this 
was the class who was mostly hurt and exposed by the in- 
fluence and doctrines of Christ. They sought and secured 
the arrest by Judas Iscariot, a disciple who had been with 
Jesus as an ardent follower. 

While there was no violence put forth by Jesus during 
his arrest, yet it was a very unusual affair. First, it was 
by an unusual means: a mob who went forth to take an 
innocent Man, and one who had always taught and worked 
openly. It was at night, and for the purpose of leading 
Jesus at once to judgment, which fact was unwarranted; 
but Jesus, while not resisting, did show that he had pro- 
tection. He caused his captors, by some supernatural way, 
to fall before him as dead, which clearly demonstrated that 
he was God and able to rescue himself, if necessary. 

When the disciples saw the manifest power of their 
Master, they felt it was time for them to help him 
and prove that promised loyalty; so Peter drew a sword 
he had, and cut off the right ear of the servant of the high 
priest. John tells us the servant's name was Malchus. 
Jesus ordered Peter to put down or sheathe his sword; 
since Peter was wrong and frustrating the plans of God. 
26 



402 A WALK WITH JESUS. 

Jesus asked him, "The eup which my Father hath given me, 
shall I not drink it?" This question and command were 
to tell Peter there was no carnal fight in the Christian war. 
Then Jesus, as a mark of his Divinity, gathered into his 
fingers the ear of Malehus, and stuck it to its proper place, 
and bade it be healed ; and it was healed. 

Jesus asked Peter another very important question, 
"Thinkest thou that I can not now pray to my Father, and 
he shall presently give me more than twelve legions of an- 
gels? But how, then, shall the Scriptures be fulfilled, that 
thus it must be?" 

This question otherwise declares that God could and 
would have sent all the angels to the rescue of his Son, 
if necessary and if not in conflict with redemptive purpose. 

When the disciples saw Peter's sword sheathed, Malehus' 
ear healed, and Jesus refusing to make a stand, but yield- 
ing to arrest, they all forsook him and fled. This flight 
was perfectly natural, since their Head had been appre- 
hended, and was being led away, to what they knew not; and, 
fearing the probable fate of Jesus, they took to flight. 

But there was a young man whom the mob seized, very 
probably Mark; but he made his escape by running out 
of his loose-fitting garment, to which they held. Just where 
the eleven, or even Judas, went, we know not; yet we sup- 
pose they scattered in secret till no one followed, immedi- 
ately, and gradually, in a disbanded way, came out. Peter 
went, as if by chance, to the judgment-hall, to see what 
they would do with his Lord. It was while there that he 
got caught in the snare of denial. 

Jesus Carried to Judgment. 

John xviii, 13-15. 

It was about midnight of Thursday, April the seventh, 
when Judas led the mob to arrest Jesus in the garden. And, 
notwithstanding the display of his Divine power to cause 



A WALK WITH JESUS. 403 

the mob to fall as dead and to heal the ear of Malchus, that 
wicked crew laid hands upon Jesus and bound him, as a 
great and dangerous criminal. 

At about one o'clock in the night the captors arrived 
at the court of Annas, who was father-in-law to Caiaphas. 
Just why they went to Annas first is a matter of conjecture. 
It may be that it was more convenient to reach him than 
Caiaphas, as some would have it, or that Caiaphas was at 
the house of Annas, conferring about the matter, as others 
would have it, or that Jesus was first carried to Annas 
because of the riper age and experience of Annas in mat- 
ters of jurisprudence, as still others say. 

Caiaphas had given counsel to the Jews that some man 
should die that year for the people. Yet how strange it is 
that men often say just what they do not intend, and make 
some declaration which they would not, if they only could 
weigh the far influence of their words. When Caiaphas 
prophesied that one should die, and that it was ex- 
pedient, he spoke the truth and in behalf of the very great 
fact which he meant to destroy; for the death of Jesus 
was an essential fact. Whatever may be the reasons for 
Jesus going before both Annas and Caiaphas, it is plain 
that it was not co get a proper and impartial trial; for each 
tribunal was prejudiced, and both sought an opportunity 
to bring Jesus into condemnation, as we shall see further 
on. It was, however, natural for Jesus to appear before 
the high priest first, since the Jews were the accusers; for 
Jesus was charged with capital offense, to be brought be- 
fore the Eomans, since the Jews could not inflict death. 
A trial before the Jewish court would prepare them to 
present the case to the Eomans. The mock trial proceeded 
under Annas and Caiaphas from one o'clock till five in the 
morning. During this time every wicked step was taken, 
and false witness suborned, to make ready for Pilate's court. 



404 A WALK WITH JESUS. 

Jesus Before Caiaphas Alone. 

Matt, xxvi, 57,58; Mark xiv, 53, 54; Luke xxii, 54, 55; John xviii, 19-24. 

Just what was done at the private residence of Annas 
concerning Jesus Ave can only conjecture. There certainly 
was not much, if anything, done; for Annas sent Jesus on 
to Caiaphas bound. 

Caiaphas being the active high or chief priest, before 
whom Jesus should appear, assumed a formal procedure 
at his court. Into this court the mob led Jesus; and Peter 
followed and took a seat in the outer apartment, where a 
fire was kindled on account of the brisk morning air, which 
was chilly. When Jesus was before Caiaphas, the priest 
asked him about his disciples and his doctrine, to which 
Jesus replied: "I spake openly to the world. I ever taught 
in the synagogue and in the temple, whither the Jews al- 
ways resort; and in secret have I said nothing. Why ask- 
est thou me," By this reply of Jesus there is much to 
be observed: First, Jesus had no secret words, but his 
words were always in public places of hearing. He called 
upon Caiaphas to ask the people who heard him, inasmuch 
as he (the high priest) had failed to hear for himself. 
Caiaphas, being chief priest, should have been leading in 
audience to Jesus, whether he liked him or not. Then he 
would have been a proper judge, and not needed to ask 
of the doctrine of Jesus. It is questionable to what extent 
prejudice will lead one; but in the case of Caiaphas it had 
doubtless led him to miss many rich truths uttered by Jesus, 
and to his own loss of eternal life. When Jesus reminded 
Caiaphas of his failure to hear his open, public doctrines, 
one of the officers who hoped to gain some priestly lauda- 
tion, struck Jesus with open hand, saying, "Answerest thou 
the high priest so ?" to which indignity and question Jesus 
replied, "If I have spoken evil, bear witness of the evil; 
but if well, why smitest thou me?" How vain and foolish, 



A WALK WITH JESUS. 405 

and how palpably unjust was the officer to smite the God of 
the universe for sinful priesthood! Jesus had not been 
condemned, nor had he said or done anything to incur such 
rashness of an officer of men. But through it all Jesus 
stood, as it were, a Lamb, and in anger replied to nothing 
said or done against him. There are so many lessons in all 
the acts of Jesus to bear out his teachings of love and good- 
will toward our enemies. 

Jesus Brought Before the Council. 

Matt, xxvi, 59-68; Mark xiv, 55-65. 

As has been observed, Jesus was first before Annas and 
Caiaphas. This, however, was not to the end of finding 
facts for or against him, but to get up evidence leading to 
his conviction. We have seen all along that the priests were 
enemies to Jesus because he uncovered their deception 
among the people. They were very anxious to get rid of 
Jesus by death, and it was to prepare evidence to that end 
that they called Jesus before both Annas and his son-in-law, 
the high priest. They knew they had not capital powers, and 
they wanted to go before the Eomans with certain evidence 
to get a capital conviction of Jesus. 

At this juncture they got the council together and form- 
ally placed Jesus in the front. 

One can not fail to notice the Jewish hatred against Jesus 
and determinedness to put him to death; for there was 
nothing legal in their transactions. Jesus was arrested 
about midnight, carried directly to Annas and Caiaphas, 
and before sunrise, or by five in the morning, was brought 
into the highest Jewish court. He there now stands, while 
the chief priests, elders, and all the council sought false 
witness against him, that he might be put to death. One can 
not fail further to observe that this council of Jewish 
leaders did not seek the truth of facts or justice, but false 
witness. They were aware that, justice being offered and 



406 A WALK WITH JESUS. 

truth given, there would be no case; so they sought damag- 
ing witnesses. 

Yet it is sometimes hard to make a falsehood go. espe- 
cially against a righteous man: so their witnesses disagreed 
for some time, though they were many. Finally two false 
witnesses came, testifying to the same end, to the effect 
that this fellow said, I am able to destroy the temple of 
God, and to build it in three days. Jesus did, in substance, 
say this, but not of the Jewish temple, to which this testi- 
mony made his words apply. 

At the utterance of this corps of witnesses, the high 
priest, who was burning to get a sentence against Jesus, 
arose and asked Jesus, that he might get some further hold 
from explanations or denials: "Answerest thou nothing? 
What is it these witness against thee ?" But Jesus yet made 
no reply; for he knew the priestly cunning and Jewish 
hatred toward him, and that their minds were made up to 
crucify him. The priest still urged Jesus, that he might get 
some word, "I adjure thee by the living God, that thou tell 
us whether thou be the Christ, the Son of God."* Jesus 
does not give a direct reply in terms of Yes or Xo, but 
does answer the question most affirmatively. He said, "Thou 
hast said," which expression, among the Jews, was always 
equivalent to an affirmation. Then he continued, more 
positively, '"Xevertheless, I say unto you, Hereafter shall 
ye see the Son of man sitting on the right hand of power 
and coming in the clouds of heaven." This answer was 
waiving no question. Xo one could mistake the fearless 
Jesus. The priest was overwrought in feeling: so he rent 
his clothes as a token of deep feeling, and said to the council : 
"He hath spoken blasphemy. What further need have we 
of witness ? What think ye ?'"' Then the council replied, 
"He is guilty of death." This was the verdict to which the 
priest labored. They wanted just such evidence to carry 
from this before-light council to the Eomans. Feeling now 



A WALK WITH JESUS. 407 

that they had a convict, and poor misery had company, 
they began to show Jesus indignities, to spit in his face, 
to buffet and smite with their fists and palms. Then they 
taunted him, saying, "Prophesy unto us, thou Christ, who 
is he that smote thee ?" This is the second time that Jesus 
received bodily injuries that night. 

Peter Denies His Lord. 

Matt, xxvi, 69-75; Mark xiv, 66-72; Luke xxii, 56-62; John xviii, 15-18, 25-27. 

Nothing in Biblical narrative is more interesting for 
pointing out the frailty of humanity than Peter's denials 
of his Lord. This disciple was always foremost in every- 
thing. He was especially foremost in expressing faith in 
and loyalty to Jesus. Jesus could never get Peter to con- 
sider his human frailty. But now it turns out that that 
bold, unswerving disciple and ever faithful follower who 
was going to do so much as even to die by his Master when 
all others be gone, denies even to have ever known him. It 
happens, too, after forewarning, which was equivalent to 
forearming. And it happens on this wise: When Jesus 
was led before the council presided over by the high priest, 
Peter followed to see, as a mere visitor, what would be 
done to his Master. John also entered the court-yard, and, 
being personally acquainted with the priest, got admission, 
and secured the same' for Peter, who was not so well known. 
When all were in at the early hour and since midnight, 
the early April nights being frosty, a fire was built in the 
open court. About this fire Peter stood, while many 
others stood, came, and went. At length the girl who kept 
♦the door, taking some notice of Peter, asked him, "Art 
not thou also one of this man's disciples?" Peter, as dryly 
and carelessly as possible, replied, "I am not." Peter gave 
as brief an answer as he could to avoid further talk and 
further notice. That "I am not" came from a low voice and 



408 A WALK WITH JESUS. 

hung-down head; for Peter felt the condemnation and the 
fear of his Master's captors. This girl, according to Matthew 
and Mark, was attended by other girls, and then a second 
girl questioned Peter about his discipleship. But Luke and 
John gave more attention to what the men had to say, 
and report accordingly. Doubtless, when the girls drew at- 
tention to Peter, several, both men and women, spoke to 
him in a taunting manner. But by whomsoever questions 
were asked, Peter gave negative answers the second time. 
Finally, one got rather close to Peter. It was a kinsman 
of the servant whose ear Peter cut off in the garden during 
the night. He asked pointedly and sharply, "Did not I 
see thee in the garden with him?" To this one and others 
who crowded him, Peter uttered bitter denials, backed 
up by oaths. He even swore that he did not know Jesus, 
nor could he understand what they were talking about 
in naming him. Peter's denials are the outcropping of 
scared humanity. It is deplorable that he was so weak 
as to let even two house-girls deter him; but Peter was 
not near so bad as many more enlightened Christians, who 
now indulge in many acts and words not becoming, and so 
often deny their Lord at the sacramental altar because of 
some fostered sin. 

Jesus Condemned by Council. 

Matt, xxvii, 1, 2; Mark xv, 1; Luke xxii, 66-71; xxiii, 1. 

We have seen that the chief aim of the enemies of Jesus 
was to get such damaging testimony against him as would 
put him to death. We have seen when the trial began, 
and that it lasted till daylight, and by that time Jesus had 
stood before Annas, Caiaphas, and had been manifoldly 
accused. But since the testimonies disagreed, it proved 
somewhat difficult to get the desired evidence. So, very 
early the elders, priests, and scribes got together for special 
consultation as to how to get rid of Jesus through testi- 



A WALK WITH JESUS. 409 

mony. They knew that they had no power to inflict death, 
so to go before the Eomans meant some strong, convincing 
evidence that would bring about what they sought. They 
led Jesus first before the council, and put him upon the 
witness-stand, hoping to entrap him in his own words. They 
asked him a very touching question to begin with, one which 
Jesus could not fail to answer without going back on all 
of his former teaching, and showing himself a kind of 
coward. The question was, "Art thou the Christ? tell us." 
Jesus did not answer them as directly as Yes or No, but 
in a more circuitous way. He replied so as to give them 
chance for reflection, and to cease, if they would, their 
wicked attack. He said, "If I tell you, ye will not believe: 
and if I also ask you, you will not answer me, nor let me 
go." Then Jesus gave them the reply, "Hereafter shall 
the Son of man sit on the right hand of the power of God." 
This answer was enough, and too much for Ms enemies. 
It was considered enough, in that it was sufficient evidence 
to convict Jesus; it was too much, for t\\ey hated Je- 
sus, and were not willing to allow any such honors to 
him. But they went on questioning, and then asked 
what they considered a decisive question. They thought, 
as they got Jesus to own up to Messiahship, that they 
could get him to own up to Divinity; so they asked, 
"Art thou then the Son of God?" They decided, if Jesus 
would make such a claim as this before them all, that they 
would have conclusive grounds on which to ask his death, 
as he would be a blasphemer and usurper; which things 
would have been true had Jesus not been Divine. Jesus, 
as before, answered indirectly, "Ye say that I am." We 
have seen that this last Jewish expression is equal to an 
English affirmation. And those rulers so considered it; 
for at once they said, "What need we any further witness? 
for we ourselves have heard of his own mouth." So at once 
the whole assembly arose with this last reply and led Jesus 



410 A WALK WITH JESUS. 

to Pilate to have him put to death on the charge of blas- 
phemy, or calling himself, truly, the Messiah, or Son of 
God. 

Judas Iscariot Suicides. 

Matt, xxvii, 3-10. 

We can not write or think of Judas but with some con- 
siderable degree of sadness and sorrow. He was a man and 
redeemable humanity. Jesus came to die for him that he 
also might be saved, though he were not. He is an object 
of pity because he so blundered by allowing Satan to enter 
his heart and abide till his soul was ruined. He is to be 
pitied for not becoming what God gave him privilege to 
become in the apostolic rank; for forsaking that rank after 
Divine placement there. Judas, however, should not re- 
ceive such wholesale condemnation as he does. For in the 
first place he did not have a bad name among the disciples, 
but was rather a man of honorable record. He was trusted 
with the finances of the apostolic school, and they never at 
any time censured him for misappropriating moneys, in 
large or small quantities. Indeed, there is nothing said 
against him by his brethren before he betrayed his Lord. 
His act was base, and no one would think of upholding 
him for one moment in his treacher}^; but one has only 
to look around to-day in Church, State, and society, and 
he will find many Judases in offices of trust, and doing 
things much worse than Judas, if only a financial gain is in 
question. Judas, unquestionably, had two aims in betray- 
ing his Lord. One was to get money; and the other to 
force his Lord to open up self-defense by a miraculous 
method, in which he and all his fellow-disciples would find 
refuge, and the establishment of an earthly reign, which 
they wished and sought. Judas felt that if Jesus could 
or would do these he could shun exposure for treachery; 
and if not, he could beg back into Divine favor: but if not 



A WALK WITH JESUS. 411 

able to deliver himself, he cared nothing further for Jesus. 
All Judas's plans and contemplations, however, were worldly ; 
therefore the spiritual life of Jesus was nothing to him. 

The picture of Judas is a sad one, as seen on the morn- 
ing Jesus was condemned by the council. For when Jesus 
was led from it, innocently condemned, and carried before 
Pilate to get his consent to put him to death at once, 
Judas repented of his black crime of plotting to get Jesus 
into their hands. And as a last resort, he took the money 
which had been paid him and carried it very early to the 
temple, and offered it to the plotting priests with these 
words, "I have sinned, in that I have betrayed the innocent 
blood." This was, on the part of Judas, a fair acknowl- 
edgment; but, as in thousands of instances nowadays, it 
came too late to do good for his soul, or head off the mur- 
derous intentions of the priests, who only asked, "What is 
your crime to us?" But Judas, like many other culprits 
overwrought with anguish and remorse, cast the offered 
and refused money down in the temple and went out, and, 
securing a rope, hanged himself. Thus he went on to 
judgment, a condemned sinner, earlier than He who fol- 
lowed as the betrayed Lord. 

The sad reflections to us of the treachery of Judas 
are: To beware of the love of money; to beware of woridly 
ambition; and to beware of self-reliance; and always de- 
pend upon God only to save us in times of trial. 

Jesus Brought Before Pilate. 

Matt, xxvii, 11-14; Mark xv, 2-5; Luke xxiil, 2-5; John xviii, 28-38. 

It has been shown all the way hither that there was 
nothing against Jesus but prejudice and hatred. We have 
seen his arrest by a thoughtless mob, and how he was 
trotted around from the garden to Annas, to Caiaphas, and 
to the council, and, receiving only a mock trial, was con- 



412 A WALK WITH JESUS. 

demned virtually at each place. But the Jews, having no 
government of their own at this time, could not effect the 
death of Jesus as they wished; hence, after arousing all 
possible ill-feeling toward Jesus in their own religious 
courts and getting all damaging testimony, they went to 
Pontius Pilate, the Eoman governor, to seek his aid in 
condemning Jesus. But to reach Pilate they knew they 
had to plead more than religious whims and Judaizing 
tenets; so they left these off primarily, and charged Jesus 
with sedition. 

Pilate was certainly very foolish all the way through 
the trial before him. First, he was in great excitement; he 
was called on at an unusually early hour to enter a judg- 
ment leading to death. Second, he had no former pre- 
paredness for the trial, and he was not able to get ready; 
for there stood the howling mob which had just led Jesus 
to him; not to have him tried justly, but simply to get 
the governor's consent to carry out their mock trial and 
prepared verdict, "that Jesus was deserving of nothing less 
than death." And to enrage if possible the governor, they 
played upon his prejudices by saying, "If he [Jesus] were 
not a malefactor, we would not have delivered him up unto 
thee. We found this fellow perverting the nation, and 
forbidding to give tribute to Ca?sar, saying that he him- 
self is Christ — a King." 

The claim that Christ went for a King, and was for- 
bidding to give tribute to Caesar, was provoking the atten- 
tion of the Eoman governor; for Pilate was there to guard 
against any uprising that looked toward seditious in- 
surrection. This was his duty, in self-defense and in fidelity 
to his appointing power. So when Pilate heard the charge 
of sedition he began to question Jesus, to draw out desired 
information. His first question was, "Art thou the King 
of the Jews," Pilate first sought to know, Was Jesus claim- 
ing any earthly regalism; if so, over what people? If sat- 



A WALK WITH JESUS. 413 

isfied that Jesus laid claim to any royalty, he would make 
further inquiry and take further steps. But the reply of 
Jesus was so courteous and unworldly that the governor 
soon saw that he had no case on hand. So Pilate said, 
"Take ye him, and judge him according to your law." 
This reply shows that Pilate was not up to the Jew- 
ish prejudice and intentions. He wished they would 
not further annoy him with mere Judaisms. But the 
Jewish hatred ran so determinedly and wildly that it showed 
itself at once. They said, "It is not lawful for us to put 
any man to death." They did not intend perhaps to be 
so prejudicially plain thus early; but the least shake of 
Pilate's head, or any questioning of their purpose, was the 
calling out at once their purposed rage. 

Those Jews had not done as much as they wished to- 
ward raising Pilate's ire against Jesus concerning royalty 
and tribute; so now, for fear their side would weaken more 
and more, they became more and more intense. Hence, 
Pilate again entered the judgment-hall (for he had gone 
out to hear the Jews, who failed to enter on account of 
pollution), and called Jesus, and asked him again, privately, 
"Art thou the King of the Jews ?" Jesus then asked Pilate, 
"Sayest thou this thing of thyself, or did others tell it thee 
of me?" Then Pilate began to put on the airs of his 
royalty. He asked: "Am I a Jew? Thy own nation, and 
the chief priests, have delivered thee unto me: what hast 
thou done?" This was a very human question in Pilate. 
By it he would say : "I am not your accuser, I am not of your 
race, nor of your nation. Yet you answer me as such with 
impertinent questions." But 0! that Pilate could have 
had his eyes fully opened, and seen Jesus and known him 
for what and who he was! Pilate would no longer have 
felt as the governor and lord, but as an humble penitent. 
How different his future life and course would probably 
have been in reference to Jesus! But Pilate's life teaches 



414 A WALK WITH JESUS. 

us the folly of unacquainting our lives with Jesus. For had 
Filate sought to know Jesus, he would have revealed 
himself to him just as he did to the Samaritan woman, or 
to the Syrophcenician woman, or the dying thief of the cross. 

Jesus, however, knowing Pilate was not a seeker after 
true knowledge, only talked in his usually mystical way. 
His answer was, "My kingdom is not of this world: if my 
kingdom were of this world, then would my servants light, 
that I should not be delivered to the Jews." Pilate now 
a third time asked, "Art thou a king, then?" Jesus replied: 
"Thou sayest that I am a King. To this end was I born, 
and for this cause came I into the world; that I should 
bear witness unto the truth. Every one that is of the 
truth heareth my voice." Pilate furthered his query by ask- 
ing, "What is truth?" This was a very natural question 
from the now puzzled ruler. He had made no headway in 
pacifying the Jews, and none in regard to the real mission 
of Jesus, who was now capitally charged, with no evidence 
sufficient to convict. 

Pilate finally went out again to the Jews, after examin- 
ing Jesus both as to his talked-of governmental insurrec- 
tion and as to his doctrine of truth or religion. He said 
to them, "I find in him no fault at all." This was indeed 
wonderful testimony under the circumstances, coming as it 
did from Pilate. It should have set at rest the mob, and 
would have had they been seeking justice and truth. But 
since they sought nothing but the life of Jesus, they only 
grew desperate when Pilate uttered his convictions and 
the result of his investigation. 

Jesus Before Herod. 

Luke xxiii, 6-12. 

When Jesus was on trial before Pilate, and no guilt could 
be found, Pilate was at a loss what to do; and when the ac- 
cusers of Jesus said Jesus "stirred up the people, teach- 



A WALK WITH JESUS. 415 

ing throughout all Jewry, beginning from Galilee to Jeru- 
salem," in mentioning Galilee they gave Pilate a new 
thought to ask, Was. Jesus a Galilean ? And finding that 
Jesus was of Galilee, Pilate sent him to Herod. This was 
Herod Antipas, the murderer of John the Baptist, the one 
called "that fox" by Jesus, the ruler of Galilee and Perea, 
and the one once called king by Saint Mark (vi, 14.) At 
the trial of Jesus this man, Herod, turned up in Jerusalem. 
There are several ways to account for his presence in the 
city of Jerusalem at this time. First, it could have been 
Providential; second, it may have been the occasion of the 
great festival, which gave him special duties or advantages 
at this time; or third, it may have been the mere con- 
vergence of conspiracy, supervised by Satan himself. The 
reason Herod's presence in Jerusalem was especially no- 
ticeable is that he was not on good terms with Pilate rela- 
tive to some Galilean citizens who had been butchered at 
Jerusalem, and he had sustained, prior to now, only 
estranged relations. 

Evil, however, is ever ready to converge and harmonize 
long enough to destroy the good, though it be irreconcilable 
to itself. In this connection both Pilate and Herod agreed 
long enough to take part against Jesus. Pilate, however, 
was trying to get out of a dilemma. He found no fault 
in Jesus, and yet he saw no way to please the Jews by 
releasing Jesus. He then sent him to Herod, that Herod 
might have some hand in the final judgment against or for 
Jesus, who had committed some of the charges in Herod's 
jurisdiction. 

When Herod saw Jesus coming he was very glad; for 
he had heard much of Jesus in his dominions; for nearly all 
the miracles, the teaching and preaching of Jesus were 
done in Herod's dominions, Galilee and Perea. Herod was 
glad to see Jesus, but not in the same sense the Greeks 
sought to see him. Herod merely wanted to satisfy curi- 



41 6 A WALK WITH JESUS. 

ositv; he was not anxious to see Jesus to learn of him the 
way of life through faith and repentance, as did Nicodemus 
and Joseph of Arimathea. And the result was he got noth- 
ing at all from Jesus, who came to seek and to save the 
lost and dying. Jesus had no power to be spent in vain just 
to satisfy Herod's curious eyes, and he had no mysterious 
words to throw away just to please Herod's wondering ear; 
and the result was, poor, blind Herod got no word at all 
from Jesus, and saw no miracle wrought at all. 

Jesus put Herod to a great wonder by being so perfectly 
silent when everything that could be said was violently 
said against him by the priests and scribes. And further to 
draw some word out of Jesus, Herod caused his soldiers to 
set Jesus at nought, and mocked him and arrayed him in 
a gorgeous robe and returned him to Pilate. Nevertheless, 
Jesus said nothing, but remained as a lamb before the 
slaughter. 

How great is the lesson here ! Herod might have sought 
this kind-hearted Jesus, and been saved there and then; but 
he chose to play with the Prince of life, and lost his soul's 
eternal interest. He sought to hear Jesus speak, because 
he had heard that no man spake as he; he sought to see 
him work miracles, for he had heard "that no man could 
do such miracles as he." But alas ! how foolish to seek non- 
essentials and pass the weightier matters of the law! Let 
every one seek to see Jesus for life. 

Jesus Again Before Pilate. 

Matt, xxvii, 15-23; Mark xv, 6-14; Luke xxiii, 13-23; John xviii, 39,40. 

We have now Jesus before Pilate a second time, after 
a short interval. We have seen how lamblike Jesus was 
before Herod's court, and that Herod became anxious to 
get rid of Jesus, since Jesus spoke no word to him, and 
performed no miracles. Yet there was but one thing Herod 
could do, and that was to return Jesus whence he came. 



A WALK WITH JESUS. 417 

So Jesus was ordered back to Pontius Pilate, who, calling 
the chief priests and rulers, said to them : "Ye have brought 
this man unto me, as one that perverteth the people: and 
behold, I, having examined him before you, have found no 
fault in this man touching those things whereof ye accuse 
him: no, nor yet Herod: for I sent you to him; and lo! 
nothing worthy of death is done unto him. I will there- 
fore chastise him, and release him." This is the language 
of the governor to the Jews at their second coming. Pilate 
was convinced of the innocence of Jesus on his first ex- 
amination; but when Jesus went to Herod and was still 
uncondemned, it gave Pilate a double determination to 
release Jesus; and this he would have done had he not 
been a sycophant, and afraid of what might happen to his 
official position, which he set before his sacred duty. 

Pilate's duty was plain in the matter now before him, and 
had he done his plain duty he would have, in this one ease, 
won an immortal reputation which all rulers could well 
imitate. This time offered him the opportunity of his life; 
but, like so many others, he let that grandest of all oppor- 
tunities pass. Pilate only needed to do what he last said 
he would do, "release him;" but this he did not do, though 
it was a custom of the Jews, and he usually followed or 
permitted that custom. Pilate should have released Jesus, 
since he himself found in him no fault; since Herod found 
none, and since he knew, for envy, the Jews brought ac- 
cusations against Jesus. He should have released Jesus, 
since to the third time he protested his innocence to the 
Jews. But Pilate paid little or no attention to justice; 
he only heard the cry, "Crucify, crucify!" And when he 
appealed to their custom to release Jesus he gave way to 
the crucifixion of an innocent man, and gave up Barabbas 
for relief. This act of Pilate is highly censurable, since 
he was commander of the people. And the clamor of the 
Jews for the condemnation of an innocent man who had 
27 



418 A WALK WITH JESUS. 

passed two tribunals shows where jealous envy leads. For 
Barabbas was an outlaw, guilty of sedition, insurrection, 
robbery, and murder; and yet the Ivypocritical priests and 
elders preferred to see such a character turned loose among 
their wives and children rather than the meek and lovely 
Jesus, their only Savior! How culpable Pilate was even to 
tolerate the thought of turning loose this notable prisoner; 
and the Jews, to clamor for his release just to get to Jesus, 
were the greater sinners! During the while Pilate was try- 
ing Jesus his mind was that Jesus was being mistreated; 
but while this second trial before him was going on, Pilate 
had his heart touched by a message from his wife, "Have 
thou nothing to do with that just man: for I have suffered 
many things this day in a dream because of him." This 
message must have been very forcible, since it came in 
Pilate's greatest perplexity and from his wife, testifying 
to the goodness of a character whom she knew not only 
through the dreams of that single morning. She testified 
to the innocence of Jesus, and besought her husband to 
take no part against him; but, to Pilate's discredit, he 
did not do as she asked him, for he might have left off the 
scourging of Jesus. 

Jesus Condemned and Scourged. 

Matt, xxvii, 26-30; Mark xv, 15-19; Luke xxiii, 24, 25; John xix, 1-3. 

When Pilate saw he could satisfy the Jews with nothing 
less than submitting Jesus to be crucified, he submitted. 
Then he released, according to their clamor, Barabbas unto 
them. And he scourged Jesus, and delivered him to be 
crucified. Pilate may have carried out a custom by scourg- 
ing Jesus as he did, but he was under no legal or moral 
obligation to maltreat Jesus as he did, since he was con- 
vinced of his innocence and had protested it to the very 
last. Pilate can all the way be seen a wicked caterer to 



A WALK WITH JESUS. 419 

the prejudices of the Jews, who sought no reconciliation 
but death. 

Pilate's bodyguard, or staff, after the scourging, took 
Jesus in the common hall, called by Mark the "Preto- 
rium," and delivered him to the whole band of soldiers. 
These soldiers stripped Jesus of his clothes, and put on 
him a scarlet robe. They then plaited a crown of thorns, 
which was placed upon his head, and they put a reed in 
his right hand. Each one of these things was a mockery. 
The robe was to point out his royalty, the crown the same; 
but both to designate him a failing king, with disgrace and 
suffering. The reed suggested his royal scepter, weak and 
easily broken. Then, to carry out the ridicule, they bowed 
their knees before him, and mocked him, saying, "Hail, 
King of the Jews !" This soldiery was nothing but a rabble, 
and not half so bad as were Pilate and the Jews, who sub- 
mitted to such villiany and who perpetrated such wicked- 
ness. But God's eye never sleeps, and his judgment is 
never thwarted; and wickedness never goes further than 
he permits, and he never permits it further than he can 
overrule it to his glory. 

Pilate Makes Another Effort to Release Jesus. 

Matt, xxvii, 24, 25; John xix, 4-16. 

When Pilate saw that he could not release Jesus, and 
that a strong attempt to do so would cause a tumult, he 
took water before the eyes of the multitude, and washed 
his hands, saying, "I am innocent of the blood of this just 
person: see ye to it." But the bloodthirsty enemies of 
Jesus muttered, "His blood be on us, and on our children." 
This they thoughtlessly said, however; for the blood of the 
very God in flesh is upon them and their children till to-day. 
And the innocent blood of Jesus is not satisfied toward 
his enemies, and will not be till every sinner is saved and 
every Jew is soundly converted to God through Jesus 



420 A WALK WITH JESUS. 

Christ. And if men never repent, they must die with that 
innocent blood upon them, and awful will be the death. 
But Pilate felt for the blinded Jews and the innocently-suf- 
fering Jesus; so he undertook again to release him. And 
he went out to the rabble, after having scourged Jesus, and 
after the soldiers had mocked him, supposing the Jews were 
satisfied now, and said, "Behold, I bring him forth to you 
that ye may know that I find no fault in him." 

Then, to strike their sympathy, Pilate caused Jesus to 
come forth, wearing a crown of thorns and a purple robe. 
Then Pilate said to them, "Behold the man!' 7 But instead 
of Pilate exciting pity for Jesus, he only added fuel to flame. 
The chief priests and officers cried the more fiercely, "Cru- 
cify! crucify!" Then Pilate, seeing their obdurate hearts, 
said, "Take ye him, and crucify; for I find no fault in him." 

The Jews then claimed that they had a law, and that 
their law demanded that Jesus die. They claimed that 
Jesus made himself the Son of God, and was therefore guilty 
of blasphemy. And this charge, like all others against Je- 
sus, was without foundation ; yet it was used to foster preju- 
dice, and helped men to harden their cruel hearts against 
Jesus. But when the Jews accused Jesus of making him- 
self the Son of God, they caused Pilate again to feel uneasy. 
So Pilate called Jesus back within the judgment-hall, and 
asked him, "Whence art thou?" But Jesus did not reply, 
seeing that a reply would do no good, since Pilate had yielded 
every point to his enemies, and would do no better if a 
chance were given. Pilate felt somewhat provoked that 
Jesus now gave him no further consideration, and asked: 
"Speakest thou not unto me? Knowest thou not that I 
have power to crucify thee, and have power to release thee ?" 
This talk of Pilate was the merest bosh and wholly unbecom- 
ing a ruler who had already made himself very pusillanimous 
by allowing justice to be thwarted regarding an innocent 
subject. 



A WALK WITH JESUS. 421 

Jesus knew that the only power — civil, physical, or other- 
wise — that Pilate had was from God his Father, and it 
pleased him to call the vacillating ruler's attention to that 
fact; and so he did, saying, "Thou couldest have no power 
at all against me, except it were given thee from above." 
At this Pilate was more convinced than ever that he should 
release Jesus, and tried to do so; but the Jews, who knew 
just how to deal with a fearful ruler like Pilate, said: "If 
thou let this man go, thou art not Caesar's friend. Whoso- 
ever maketh himself a king speaketh against Caesar." Of 
course, these were only catch words; for the Jew hated the 
very name of Caesar, much less the Caesarian Government, 
under which they, at this time, were laboring, as conquered 
subjects. But to feign loyalty to Caesar was a scare-crow to 
Pilate and a mighty weapon to down him. So when Pilate 
heard their words, he brought Jesus forth, and sat down in 
the judgment-seat in a place that is called the Pavement. 
It was now about nine o'clock, and Pilate said to the Jews, 
"Behold your King!" But the Jews cried out: "Away with 
him! Crucify him!" To them Pilate again touchingly put 
the question, "Shall I crucify your King ?" Then the priests 
said, "We have no king but Caesar." Alas! how men will 
seize any name to ride upon, if even it is a despicable one 
as was that of Caesar to any Jew. Yet here even the priests, 
to get rid of Jesus, claimed openly the kingship of none 
but Caesar. And they so completely bewildered Pilate that 
he delivered Jesus to a mob, to be crucified at their unmerci- 
ful hands. 

Jesus is Led Away to Crucifixion. 

Matt, xxvii, 31-34, 38; Mark xv, 20-23, 25, 27, 28 ; Luke xxiil, 26-32; 
John xix, 16-18. 

When Jesus had been insulted by the rabble by being 
struck, spat upon, and otherwise cruelly handled, they led 
him away to crucify him. As we stated, Jesus was delivered 



422 A WALK WITH JESUS. 

by Tilate to the soldiers about our nine o'clock, which was 
about the cud of the first watch: aud the soldiers led him 
away to crucify him. Aud as they led Jesus away, bearing 
his cross, his physical strength, by reason of an entire loss 
of sleep the previous night, by the inhuman treatment of 
the soldiers, by thoughts of what a guilty world was doing 
to him when he had come to save it, gave way, and he could 
not carry his cross all the way alone. So the soldiers laid 
hold upon one Simon, a Cyrenian, who was entering the 
city, and they laid the cross upon Simon, that he might bear 
it after Jesus. By what authority the soldiers seized and 
treated Simon as they did, no one seems to say. Indeed, 
it was, I think, an act without authority; it must have been 
mere violence, but, thank God, not without its lesson — that 
One is always near to help bear the cross for Jesus' sake, that 
we ought, as Christians, help one another to bear the cross 
met with in life's way. But while Jesus was carrying the 
cross, a great company of curiosity-seekers and street urchins, 
besides visitors and incomers, followed him. Yet among the 
crowd were many sympathizers and friends; and of those 
the women bewailed and lamented Jesus. To the women 
Jesus turned, and said, "Daughters of Jerusalem, weep not 
for me, but weep for yourselves and for your children." It 
is true that Jesus, as all men, in this great trial needed and 
was helped by the sympathy of friends; yet he was less in 
need of their help than they were of his; hence he said to 
them, "Weep for yourselves and your children." He fur- 
ther assured them that the days were coming in which they 
should say, "Blessed are the barren and the wombs that 
never bare;" the days in which they would say to the moun- 
tains, "Fall on us," and to the hills, "Cover us." 

By this language Jesus meant to teach that the cruel 
hearts and hands that so wickedly triumphed against him 
then would need his aid and kindness in the visitations of 



A WALK WITH JESUS. 423 

his judgments, but would not get them. And we have al- 
ready seen the prophecy relative to the destruction of Juda- 
ism and the Jews by the Komans; and all that prophecy, and 
even this were literally fulfilled. Jesus further, to empha- 
size his prophecy, here asked this question, "For if they do 
these things in a green tree, what shall be done in the dry ?" 
Or, paraphrasing the language of Jesus, he would ask, "If 
they can so treat me, an innocent man, with such cruelty, 
what may be expected to. fall upon them [wicked as they 
could be as to murder the Prince of life] from the just hand 
of God?" 

Now, along with Jesus, two malefactors, otherwise 
called thieves, were led to be crucified. We have no real 
historical knowledge of these malefactors — not even are 
their names given — nor any knowledge of their trials, if they 
had any. It seems that they were guilty of theft, which went 
without question, and were laid hold upon without special 
trial, and carried, by the rabble, along, to be crucified. 
Their fate at this time was doubtless fixed by the Jews, who 
wished, by them, to make out as miserable an example of 
Jesus as possible; for to carry Jesus before, as the chief sin- 
ner, and to crucify him in the middle, as the worst male- 
factor, was an attempt to place him on the foulest list of 
villains. 

But while men were plotting to degrade the Prince of 
life, they were only praising God by fulfilling prophecy ; for 
Isaiah, over seven hundred and fifty years prior, had said 
Jesus should be thus numbered. And what for? Was it 
not to reach all men? Was he not designated as a friend 
of publicans and sinners ? Did he not come to seek and to 
save that which was lost ? Where could he have been better 
shown in his last hours than in the company of sinners, whom 
he came to save as the healing Physician ? 



424 A WALK WITH JESUS. 

The Crime of Jesus Written. 

Matt, xxvii, 37; Mark xv, 26; Luke xxiii, 38; John xix, 19-22 

We have chosen to call the writing of Pilate, placed over 
the head of Jesus, a "crime;" it is however, though, called 
in the Gospels a title. We call it a crime, since it was cus- 
tomary to write the crimes of culprits there, and since 
Jesus, notwithstanding being variously charged, was not 
found guilty of but the one charge which we have noticed. 
When asked of his regality, Jesus replied to Pilate, "For this 
purpose was I born, and to this end came I into this world." 
But he also said, "My kingdom is not from hence, for then 
would my servants fight." He was a King, and the King 
not only of the Jews, but of the Gentiles. Pilate wrote this 
crime, and while he did not know it, he did it wisely and 
well. He had one of two motives in the writing. First, he 
meant to minify Jesus as a King, which he claimed to be; 
or he meant to provoke the Jews who had so unscrupulously 
demanded of him the death of whom he pronounced an in- 
nocent man. I think Pilate wrote under the second motive. 
He had had much dealing with Jesus that day, and had 
had much knowledge of him prior, at least by reputation; 
and there was never anything in the life of Jesus censur- 
able; and all Pilate found was good, under the most scruti- 
nizing judgment. So Pilate was only acting officially in the 
writing, and wrote what he felt Jesus to be guilty of; and 
wrote it regardless of how it would strike the Jews; and 
wrote it in three languages, as the ground was near the city, 
and sent it to be placed upon the cross overhead. 

When many peoples read it in their own languages, the 
chief priests came to Pilate and said, "Write not, The King 
of the Jews; but that he said, I am King of the Jews." But 
this conscience-condemning request was too late ; the Roman 
simply replied, "What I have written, I have written." By 
this he would say, "I will not write it as you ask; I will not 



A WALK WITH JESUS. 425 

change my text, nor go another step to satisfy you Jews, 
who have already cheated justice out of an innocent man." 
Then the writing was tacked up by the soldiers, "Jesus of 
Nazareth, the King of the Jews." 

Jesus's First Word on the Cross. 

Luke xxiii, 33,34. 

The most remarkable thing about the whole life of Jesus 
is his lamblikeness — his gentleness. Throughout his life 
he was always quiet, gentle, and non-repugnant. When 
reviled, he reviled not again; but always bore, with won- 
derful patience, his assailants. His judges were often put 
to a wonder by seeing how indifferent Jesus showed 
himself toward his opposing enemies. In the trial for his 
life, toward the treacherous Judas, the denying Peter, and 
the insulting soldiers, he at no time spoke a single rash 
word. He even reached the place where he failed to speak 
with Pilate; and he never spoke to the mob, while they 
crowned him with thorns, while they smote him, while they 
spat upon him, and exposed him to shame. The last time 
he spoke in the presence of Pilate was to call his attention 
to the only source of power. He then spoke once more to 
the women following him under the cross and lamenting 
him. But after all could be said and done to him, as he 
hanged upon the tree to save his crucifiers, he was heard 
in his first utterance to speak; and his utterance was a 
prayer for his crucifiers, "Father, forgive them: for they 
know not what they do." 

This prayer is so magnificent! It is so divine! It is so 
unlike man! After the enemies of Jesus had done their 
worst to him, the prayer of his heart was, "Father, forgive 
them," with an apology, They are ignorant; they know not 
what they are doing. 

" Did e'er such love and sorrow meet, 
Or thorns compose so rich a crown?" 



426 A WALK WITH JESUS. 

This prayer is such a striking lesson to all Christians, 
who are taught here, Praying for cursing, good for evil, love 
for hatred, and pardon for offense, to even the greatest 
guilt. For when men mistreat one of the least of the chil- 
dren of the Heavenly Father, he takes it to himself, and is 
liable to turn the offenders' guilt back upon his own head. 

Jollity of the Roman Soldiers. 

Matt, xxvii, 35, 36; Mark xv, 24; Luke xxiii, 35-37; John xix, 23, 24. 

One of the strangest things about the crucifixion of Jesus 
to us nowada}'s is the levity carried on about the cross by 
the Koman soldiers and the Jewish enemies of Jesus. It is 
true they charged Jesus with capital offense, and pronounced 
him guilty of death; but who would now think of legally 
executing a man and at the same time keep up a lot of 
laughter and taunting of the culprit ? AYe could not expect 
such in any legal procedure, yet we might expect it in an 
American mob, where it is often seen. And since we see it 
in the strange death of Jesus — for no one was ever tried 
and died like him — we can more fully see that his death 
was nothing else than the result of mob violence. And it 
shows how degenerate the world then was, and how much 
men needed redemption by such a one as Jesus. Kedemp- 
tion such as Jesus brought is destined to make men lovable, 
merciful, and brotherly. It is to take out of them all that 
callousness whereby man can sit and rejoice at the misery 
of his fellow-man, whether it be in death or in life. We 
notice both Luke and John's account, that when the sol- 
diers reached the place of crucifixion they proceeded at once 
to crucify Jesus, by first stripping him of his garments. 
And after the crucifixion they took his garments and of 
them made four parts. This was because each of the four 
soldiers employed to carry on the crucifixion had an equal 
claim upon the garments of their prisoner; and they were 
the more anxious for the garments or parts of the dress 



A WALK WITH JESUS. 427 

of Jesus since he was so noted. The garments of the pris- 
oners were more used as relics than for any use by the sol- 
diers. The coat or outer garment was seamless, and, tradi- 
tion says, was woven by the mother of Jesus for him. It 
was doubtless an exceptional garment in many respects. 
However, the writers give us no further description of it 
than that it was seamless throughout, and therefore we 
dare say no more. At any rate, the soldiers saw it could 
not be quartered among them without its injury, and each 
man wanted it whole; so they decided that for it they would 
cast lots, and thus some one come in full possession, which 
plot was carried out. But how wonderfully does man carry 
out the will of God sometimes in jest, in levity, in wrath, 
and often in raging! Little did it ever occur to the minds 
of those four soldiers what they were doing. Certainly 
they never once thought, before the centurion's confession, 
that they were crucifying the Son of God, and carrying 
out, according to God's own Word, that very Scripture 
(Ps. xxii, 18), which referred to their careless and thought- 
less act of dividing the garments of Jesus. There is no 
wonder that the Psalmist wrote, "Why do the heathen rage, 
and the people imagine a vain thing ?" for it is always a vain 
thing for a man to attempt to do anything against the Lord 
or his Christ. While Jesus hanged upon the tree in the 
very throes of death by reason of man's cruelty, the rulers, 
who ought to have been at the temple carrying out its 
services and teaching the people God's will, were on the 
ground of the cross deriding Jesus and saying to the people, 
as they croakingly spoke, "He saved others; let him save 
himself, if he be Christ, the chosen of God." Then, too, 
the soldiers, hearing the religious rulers scoffing at Jesus, 
joined in to deride and destroy the then heartbroken victim. 
They brought him vinegar as an offering; for they knew 
his pierced feet, hands, and head, with all the added in- 
dignities, were telling fast his death. Then they joined in 



428 A WALK WITH JESUS. 

the taunts, "If thou be the King of the Jews, save thyself." 
Of course the remarks of the rulers and soldiers were only 
to tost the power of Jesus; but this was not the testing time. 
He came not to come down from that cross, but to stay 
there till dead, that whosoever believes in him may not 
die. He died for all men, that through his death men might 
inherit life. But the testing time was on the third day, 
when he promised to rise from that humiliating death. Why 
did not that guard of soldiers keep him dead and in the 
grave? Did they? No. They themselves went into the 
city, frightened out of their wits, and declared the manner 
of his resurrection to the same rulers; and the grave has 
ever since been an empty tomb. Amen! 

Jewish Mockery of Jesus. 

Matt, xxvii, 39-44; Mark xv, 29-32. 

We have made reference to the mockery of Jesus while 
upon the cross by his enemies. The reference was, how- 
ever, brief, and came, it would seem, only from the rulers 
and the soldiers. But later on it seems that the Jews in 
general began to laugh at Jesus, and derided him as they 
passed by. This was a natural outcome; for Jesus had been 
condemned and crucified, yet he had put up no resistance, 
he had been derided and shamefully exposed; and it did 
seem that all hope in him was blighted, and that he was 
proving a failure and deceiver. And men would, under such 
circumstances, rightly speak slightly and condemningly of 
him. And not the rulers only, or the soldiers, but almost 
any one passing, who could be persuaded that Jesus was 
justly doomed, and that that ordeal was his end. But since 
this was not the end of Jesus, and he told the Jews it would 
not be, but that he would rise again, that people were the 
greater sinners because they continued to mock at Jesus in 
his great sufferings at their hands. 

Jesus was crucified near the city, and on a frequented 



A WALK WITH JESUS. 429 

thoroughfare leading into and out of the city; hence many 
people saw him on the cross, as they went into and out of 
the city. And as they passed they reviled him, wagging 
their heads; and they would say: "Thou that destroyest the 
temple, and buildest it in three day, save thyself. If thou 
be the Son of God, come down from the cross." 

This language of the common people was the outgrowth 
of the teaching of the rulers. They taught that Jesus was 
an impostor, and deserved the death which he was under- 
going; and, since Jesus did not descend the cross to prove 
himself, these common people felt that the rulers were right 
and Jesus was wrong. Along with the mockery of the com- 
mon passer, the chief priests joined, and mocked Jesus, 
saying: "He saved others; himself he can not save. If he 
be the King of Israel, let him now come down from the 
cross, and we will believe him. He trusted in God ; let him 
deliver him now, if he will have him; for he said, I am the 
Son of God." When the rulers said if Jesus descended from 
the cross they would believe on him, they did not mean it; 
for his resurrection from the grave was a more convincing 
proof than coining from the cross. But besides the mock- 
ery of the common people, the rulers, and the soldiers, 
even the crucified thieves, who were justly dying, began 
to deride and mock Jesus. And under such contumely and 
vituperation at the hands of those Jesus came to save, no 
one can wonder at the stricken heart of Jesus beginning to 
break, and at all the occurrences that followed, in midair, 
in the temple, and among the dead. 

The Second "Word of Jesus. 

Luke xxiii, 89-43. 

We have noted, time and again, the gentleness of Jesus 
and the few words he seemed to speak on all occasions, but 
especially when he was arraigned before the courts and tried 



•130 A WALK WITH JESUS. 

for his life. We have seen how he submitted to arrest, was 
carried from court to court, falsely accused, spat upon, 
mocked, scourged, and maltreated in every inhuman way; 
yet he had no wrath to show his captors, and no word of 
revenge for his foes. He did not part his lips at all to 
Herod Antipas, said but little to Pilate, and spoke not at all 
to those scourging, nor to those crucifying him. His first 
word after being nailed to the cross was a prayer that his 
Father would forgive those who had so vilely abused his 
body. His second word was to one of the thieves, whom 
he cheered by promising a place that day in his kingdom. 
"We have seen, according to Luke, that both the thieves 
began to deride Jesus; but one afterwarc 1 . seemed to reflect 
and repent and pray. But the other one railed on Jesus, 
and was not penitent. He said, "If thou be Christ, save 
thyself and us/' This language, to say the least, was very 
unkind; but especially unbecoming the lips of a dying man. 
But the penitent thief rebuked his dying neighbor; for they 
were doubtless acquainted with each other, being of the 
same class, and likely in the same prison. He said to him 
who railed on Jesus, "Dost thou not fear God, seeing thou 
art in the same condemnation? And we indeed justly, for 
we receive the due reward of our deeds; but this man hath 
done nothing amiss." 

We gain some few lessons from this man's case. First, 
that we should speak evil of no one without a known cause. 
Second, that we should render to every man what is justly 
due him. Third, that we can labor for Jesus down to and 
even in death. Fourth, that we should confess our sins to 
God and our fellow-men, and seek their forgiveness. 

After the short sermon of this penitent thief, he 
prayed, "Lord, remember me when thou comest into thy 
kingdom." Then came the second word of Jesus from the 
cross, "Verily, I say unto thee, To-day shalt thou be with 
me in paradise." 



A WALK WITH JESUS. 431 

A further lesson here from Jesus is that he never be- 
comes unable to save penitent souls, though they be guilty 
of murder, sedition, or insurrection. It is that Jesus can 
cleanse the vilest guilt, and justify before the Father. We 
also learn that Jesus is not only strong to save, but will 
manifest his saving power at once. The "to-days" run all 
through his Word of salvation; the "to-morrows" are no- 
where found. He said to the thief , ■ "To-day shalt thou be 
with me in paradise." We further see that Jesus only 
wants faith, confession, and repentance put forth in prayer 
to save a soul; and no soul fails of salvation who thus 
comes to him on the cross, in the grave, or in the mediatorial 
throne. 

' Only a step to Jesus : 

Then why not take it now ? 
Come with thy sins confessing ; 

To him, thy Savior, bow." 

The Third Word of Jesus from the Cross. 

John xix, 25-27. 

It was about twelve o'clock when Jesus spoke the third 
time from the cross to his mother. As we have seen, his 
first utterance was a prayer for his crucifiers; the second 
was to the malefactor; but it is now to her who bore him 
into this world as the Babe of Bethlehem. John is the only 
writer who gives us this pathetic story; and that perhaps 
grows out of the fact that he, more than any other disciple, 
ventured to stand by his Master to the end, and was more 
touched by the striking incidents then occurring. He relates, 
minutely, that the mother of Jesus and her sister, the wife 
of Cleophas, and Mary Magdalene stood by the cross of Jesus, 
and saw his crucifixion, heard his groans, and the taunts 
of his foes. This was a trio of loving friends of Jesus. 
There was the love of a mother's heart going out for a 
noble son, who had always been obedient, lovable, and kind. 



432 A WALK WITH JESUS. 

There was the love of an aunt, who had learned only to 
admire Jesus for his goodness; and the gracious love of 
Mary Magdalene, out of whom Jesus cast many devils. 

These women stood by the cross, since they were bound 
to it by the strongest ties of parental, familiar, and Chris- 
tian love. No scorn, derision, shame, or cruelty could banish 
them from Jesus. Yet it was a hard stand, for so many 
things conspired to make their presence miserable. There 
were few friends and many enemies. It was truly the hour 
and power of darkness. It was the occasion which proved 
a sword piercing the heart of Mary, his mother. Somehow, 
Jesus looked down and gazed upon that beloved, broken- 
hearted mother; and he could no longer ignore her distress, 
but must say something, even the last thing on earth, to 
her. How many mothers have sat around dying sons, wait- 
ing to hear just one more word! Just one last word lives 
so long, and goes so far! Jesus knew this, and he opened 
his eyes, and decided to speak that last word. He did, by 
saying, "Woman, behold thy son!" 

Many people think Jesus was not an affectionate son, 
since he here, and on other occasions, called his mother 
"woman;" but it is to be remembered that there is more 
dignity in the term "woman" than in that of "mother" — 
but this is especially the case in the Orient. But Mary was 
only God's handmaid to bring forth his Son to the world; 
and really, after that, she had no more claim upon him 
than other women. Mary needed her Son's redemption as 
much so as any one, and it was that fact Jesus wished to 
point out to her, and call her attention from simply motherly 
sorrow to the Son's redemption; hence he said, "Behold thy 
son!" Jesus would have that mother know she needed not 
to weep for him, but for herself. He was saved, and she 
needed salvation. 

But there was John at the cross. And he was, as far 
as we know, the only disciple that was. The others, through 



A WALK WITH JESUS. 433 

fright and discretion, kept closeted. Hence, Jesus said to 
John, "Behold thy mother!" 

This matter of calling John's attention to Mary and 
recognizing her as mother, now, of John, is a proof of the 
concern and affection of Jesus toward his mother. Jesus 
commended her to John, since Joseph, the husband, had 
doubtless preceded Mary in death. And since such a charge 
was given from the cross to John, he took Mary thence- 
forth to his own home to befriend her; for Mary, by this 
time, was becoming aged, and her other sons seemed to 
be of but little service to her. 

It would be well for every son to follow the example of 
Jesus toward his parents — love and care for them till he 
dies, and bless them in his death. 

Darkness Veils the Land. 

Matt, xxvii, 45; Mark xv, 33; Luke xxiii, 44. 

The strangest thing that happened at the crucifixion 
of Jesus, about midday, was a dense darkness which covered 
the whole land. 

This darkness was not any eclipse of the sun by the 
moon, or any other planet or heavenly body. It was a per- 
fect obscuration of the sun; and no heavenly body could, 
besides, overcome it. It began about twelve o'clock, and 
lasted several hours, and was noticed far and near. 

Some writers would have that it occurred in Palestine 
only; but it is referred to by different nations as a strange 
occurrence of which man had no knowledge or warning. 
Dionysius, at Heliopolis, Egypt, said concerning this dark- 
ness, "Either the God of nature is suffering, or the machinery 
of the world is tumbling into ruin." I think the darkness, 
if not universal, was seen among the most distant nation- 
alities. 

Now, just what the darkness was we can not say; but we 
are safe in saying it was providentially brought about. Jesus 
28 



434 A WALK WITH JESUS. 

had been nailed to the tree, in addition to a thousand in- 
dignities and insults, and was slowly and painfully passing 
through death. He was now deep in death, and soon was 
to succumb to it upon that cross. This was an hour he 
had prayed against once before arrest, "Father, save me 
from this hour, yet for this cause came I unto this hour;"' 
and thrice in Gethsemane, "Father, remove this cup; never- 
theless not as I will, but as thou wilt.*' This was indeed 
the hour of darkness — the hour of Satan and wicked men. 
Xo such hours as those dreadful hours from twelve o'clock 
till three ever have been realized before or since in the his- 
tory of the world. These were hours when sin and right- 
eousness fought the decisive battle — when justice and mercy 
locked arms and wrestled; when man was arraigned for 
debt, and was without the ransom. These hours were the 
fullness of time — the time sought, prophesied of, and longed 
for. But in these hours and their full contents, when so 
much was at stake, God, the Father, seemed to forsake 
the Son, and caused all the heavens to go in mourning for 
him, so that nothing gave cheer or light; for the Son had 
gone into man's stead to tread the winepress alone, and 
whatever was against man he had to assume and bear it 
upon the tree. The sun did not shine upon him, and no 
star ventured its light. 

This was not a common darkness, but such as was 
especially notable, commented upon, and confounding. It 
seemed to put all to wondering and to silence. It was so 
affecting that men stood aghast, waiting to see what would 
follow; for long before this they were persuaded that they 
were doing wrong and putting to death no natural man. 
And more : There was something befitting in that darkness ; 
for when Jesus came, his coming was blazoned forth by 
the glorious brightness and carols of "Good news to men;" 
but his death, the result of sin and for redemption, should 
be attended by darkness and cries of distress. 



A WALK WITH JESUS. 435 

The Fourth Word of Jesus. 

Matt, xxvii, 46, 47; Mark xv, 34, 35. 
Jesus Utters a Cry of Distress. 

The fourth utterance of Jesus upon the cross is a cry 
of distress. It is the cry of a child to his Father, and 
should not be wondered at when we consider Jesus was 
man as well as God. Any son, under similar circum- 
stances, would- cry unto a father for help. Jesus was only 
doing, in a manner of great distress, what he had been 
doing before — calling upon his Father to uphold his weak- 
ened humanity. His cry betrayed great distress, and came 
just a little before his death and just as the darkness was 
passing away. It seems that Jesus felt that his Father 
was approaching, since the darkness was going, and that 
he needed to call upon him at this moment of greatest con- 
flict, to help him overcome even the last enemy. The cry 
is very suggestive. It teaches us to call upon God in great 
troubles, and that God will give us the victories of faith. 
This cry went up from the childhood speech of Jesus, and 
comes to us from two Gospels untranslated. But, being 
translated, it says, "My God! my God! why hast thou for- 
saken me?" Jesus had been forsaken by his Father, since 
his Father left him in the hands of his enemies and foes 
to do to him all they did; but the Father did this since the 
Son stood in man's stead and bore what man should have 
borne. 

But this cry is not only to know how much longer the 
Father would stay away, but that he would come and abide 
with him, even in death. 

And some who stood near and heard this cry, said, "This 
man calls for Elias." Now, who these were who made such 
a mistake we have no means of knowing. They were either 
ignorant of the full sentence, or they purposely misinter- 
preted the whole meaning; for Jesus did not even think 



430 A WALK WITH JESUS. 

of calling for the Prophet Elijah, which is indicated here. 
He was the God of Elijah, who had been dead hundreds of 
years, with no promise of even a resurrection; hence Jesus 
made no prayer to him. But he called upon the Creator 
in very emphatic terms, calling him, "My God." and thus 
showing to those who hated and crucified him that he was 
no deceiver, but owned and recognized by the God of Abra- 
ham, who was at that moment his defense. 

The Fifth Word, a Cry for "Water. 

Matt, xxvii, 48, 49; Mark xv, 36; John xix, 28, 29. 

It is remarkable how Jesus made all of his life conform 
to the Old Testament Scriptures. This was a cry for water, 
and while that satisfied physical distress, it also fulfilled 
prophecy which had been uttered (Psalm lxix, 21) centuries 
before, but not hitherto fulfilled. There should be no won- 
der at a cry of thirst from Jesus; for the mob had had 
him since he left the garden at midnight, and at no time 
had he been offered the kindness of a drink of water. He 
had been carried till the greatest fatigue overtook him. 
He was oppressed by grief. He had suffered the scourges 
of men, and lost much blood. He had then been crucified 
several hours, having been led away at nine, and it was 
now three in the afternoon. He was on the cross in the 
heat of the day, and the fevers that were now attending 
his wounds caused him thirst for water. A drink of vine- 
gar and gall had been offered Jesus to drink when he first 
reached the place of crucifixion; but when he tasted it, in 
agony and thirst, and found that it was not suitable, but 
to dull sensations and stupefy the soul, he refused to drink it. 
But when Jesus at this time cried for thirst, he really and 
unquestionably needed water. And one of the crowd — per- 
haps a soldier — ran at once and got a reed (otherwise called 
a hyssop), and fastened a sponge to the end of it, that the 



A WALE WITH JESUS. 437 

sponge might absorb the vinegar and be reached to his 
fevered lips. This was done in obedience to the fifth ut- 
terance of the cross, "I thirst/' Jesus only uttered these 
words when all things resting upon him were fulfilled, ex- 
cept the last-quoted passage. When Jesus received the 
vinegar, some seemed to think relief might come, and said, 
"Let be ; let us see whether Elias will come or not." 

After the miraculous occurrences on the day of cruci- 
fixion, the Jewish enemies of Jesus would not have been 
surprised at any manifestations from God. They, like all 
guilty men, were hourly expecting something, and ready 
to flee, though no man pursued them. 

The Sixth Word, "It is Finished." 

John xix, 30. 

The utterances of Jesus from the cross are very valu- 
able because of their scarcity and because of their char- 
acter. He makes, now, his last declaration to the world 
as the Son of man. He only speaks once more in the flesh, 
and that is to the Father, that he care for his spirit after 
its disembodiment. 

It might have been said, under the fifth word, that Jesus 
did not so much cry for water, in need, as to fulfill the 
Scripture quoted. So when he had fulfilled all prophecy 
and duties and drunk the vinegar, he made the crowning 
declaration, "It is finished/' But what was finished? It 
was his great mission to restore a lost and ruined world. 
Everything relating to the Divine justice was fully met. 
God was reconciled, and man stood before him in the blood 
of Jesus, as a Lamb slain from the foundation of the 
world. In short, the whole plan of salvation was fully 
complied with, and all men could sing: 

"His pardoning voice I hear: 
He owns me for his child ; 
I can no longer fear." 



438 A WALK WITH JESUS. 

So much was finished; and it took so long and such mag- 
nificent labor and toil on the part of Jesus to finish what 
was done. Xo angel could have done the work of redemp- 
tion and put on its finishing touches, as did Jesus. Xo 
seraphim and cherubim could have done more to redeem 
man than frail man himself. 

The Seventh Utterance of Jesus. 

Luke xxiii, 46. 

We have now reached the end of the Son of God in the 
flesh. We shall no more hear his voice in the temple 
and synagogues. We will no more follow him over the 
Galilean hills nor Judean plains. We shall no more fol- 
low him through Samaria, across the sea of Galilee, nor 
accompany him to Bethany to see Mary, Martha, and Laza- 
rus. We shall no more hear of him visiting the cities of 
Tyre and Sidon, or living at either Xazareth or Caper- 
naum. His end is come. He has briefly run his race and 
finished his work. He is surely dying, and he is praying 
as he dies. He prays as his people. He prays that his Fa- 
ther come and catch his spirit, soon to leap out into the 
lap of eternity. He prays that that spirit be protected and 
kept by his Father's hands; and his prayer is, "Father, into 
thy hands I commend my spirit." And after the prayer 
was ended, Jesus gave up the ghost. What a wonderful 
death! Why? Because it was so divine, it was a sacrifice 
of love and pity. It was not for self, but for others, and 
it was not for friends, but enemies, foes, and murderers. 
It was a gift to men and a ransom from guilt. It was an 
all-affecting death. It was "That whosoever believeth should 
not perish, but have everlasting life." 



A WALK WITH JESUS. 439 

The Kent Veil and the Earthquake. 

Matt, xxvii, 51-56; Mark xv, 38-41; Luke xxiii, 45-49. 

Along with the sufferings of Jesus nothing more strangely 
occurred than the rending of the veil of the temple in the 
city. It was a strange and appalling sight to the Jews 
to see that veil rent from the top to the bottom, without 
hands or human force, wind or storm. This veil hung be- 
tween the holy place, where the priests ministered, and the 
most holy place, into which alone the high priest entered; 
and this most holy place was made bare to the eyes of the 
gazing public. 

The Jews could not help but believe that the cruel death 
of Jesus had something to do with this strange occurrence. 
The rending of this veil meant much to the Gentile world; 
for behind it no Gentile could go or even look, and yet 
there were the Oracles of God, by which every man was to 
be guided. Jesus made them the possession of Jew and 
Gentile, and it devolved upon him to open a way to them 
for all men. Thus when the veil was rent, it signified that 
Jesus had opened the way of life abundantly, so that every 
man might see and know God for himself by his full reve- 
lation to the world. And with the strange rending of the 
temple veil the earth did quake and the rocks were rent. 
These two latter occurrences brought on dreadful fright 
to the people, and caused the opening of the graves and 
the waking of the sleeping dead. These dead did not only 
revive, but arose and left their graves, and ostensibly ap- 
peared to many in the city who knew them. Of course, 
it must be kept in mind that they did not rise at three 
o'clock on Friday, when Jesus died and when the veil was 
rent and the earth did quake. The saints arose on Sunday 
morning after, or following the resurrection of Jesus, who 
was the "firstfruits of those who slept." 

The thick darkness for three hours, the rending of the 



440 A WALK WITH JESUS. 

temple veil, the earthquake, the rending rocks, the open- 
ing tombs, were all for a purpose, and they did not fail to 
carry. The purpose was God's recognition of his Son and 
man's conviction, so that he be left without excuse. And 
we have witnesses in a Roman officer, the centurion, and 
others with him. They said, under effect of all the hap- 
penings, "Truly, this was the Son of God." These Eoman 
soldiers confessed Jesus the Son of God under miraculous 
demonstrations; but how many now know him, the Son, 
and yet will not own it, that they might have life ! Eeader, 
do you believe on and confess Jesus? We have noticed 
the mother of Jesus, her sister, the wife of Cleophas, and 
Mary Magdalene, very intimate friends of Jesus, -stood at 
the cross with John. But there were many other women 
and friends acquainted with Jesus who came to see his 
end that did not venture near the cross, but stood afar off, 
beholding. There are many reasons given why they did not 
come near, and some are absurd. I think their only rea- 
sons were a matter of helpless discretion. They could do 
no good, yet, at a distance, they could show Jesus their 
sympathy and love, as far as these could go. While God 
was talking mightily through the miracles of his power 
in Judea, yet there were many cruel hearts, like Pharaoh, 
ready to put to death any hand that interposed or voice 
that defended Jesus as the Son of God; and the friends 
of Jesus knew it. And seeing what was done, they smote 
their breasts, and returned. 

The Last Wound Jesus Received. 

John xix, 31-37. 

It is understood that Jesus was crucified on our Friday, 
which was the Jewish sixth day. The Jews were at this 
time observing their Passover ceremonies and in their fes- 



A WALK WITH JESUS. 441 

tival week. And they were anxious to get rid of the cruci- 
fixion and the very memory of Jesus on these occasions and 
times. So, after Jesus was crucified and the preparation 
for the Sabbath was upon them (it beginning at three o'clock 
Fridays), they sought to hasten the death of Jesus and 
get him out of their way; for their Sabbath was a high day, 
or what some Americans would call a "gala" or "big" day. 
And the law (Deut. xxi, 22, 23) ordered that the bodies of 
criminals should not hang all night. And the Jews did not 
wish the Sabbath profaned by taking the bodies down dur- 
ing the day, or by letting them hang through it. The day 
was a high day because on that Sabbath the Jews presented 
themselves to God in the holy temple. (Ex. xxiii, 17.) On 
that Sabbath they offered the sheaf of their firstfruits, 
according to the command in Lev. xxiii, 10, 11. 

The manner to hasten the death of the cross was break- 
ing the legs of the criminals. Therefore the Jews besought 
Pilate that their legs might be broken, and that the three 
victims might be taken away. Pilate gave his consent; for 
he, as many Jews, wished to get rid of talk and comments 
about Jesus, since it all disturbed him much also. And 
the soldiers came and broke the legs of the two malefactors, 
who were still living. But when they came to Jesus to 
break his legs, they discovered that he was already dead, and 
desisted from breaking his legs. 

Then came the last earthly wound of the Son of God. 
For another soldier pierced his side with a spear, and the 
wound discharged (which showed it was deep) a large quan- 
tity of blood and water. 

But the failure to break the bones of Jesus and the 
gazing upon his bloody side were fulfillments, according to 
John's account, of Ex. xii, 46; Num. ix, 12; Ps. xxxiv, 20; 
and, as to the gazing, Ps. xxii, 16, 17; Zech. xii, 10; Eev. 
i, 7.) 



UZ A WALK WITH JESUS. 

The Burial of Jesus and Roman Watch. 

Matt, xxvii, 57-66; Mark xv, 42-47; Luke xxiii, 50-56; John xix, 38-42. 

It was, indeed, a remarkable fact that Jesus, the Son 
of God, died. But also, in addition to that fact, he was 
buried in a tomb, as all men are; hence he was a man, 
and no angel, and not conveyed away by any angelic band. 

Jesus remained on the cross some time after he was dead; 
for it was as late as six o'clock before he was buried. The 
open friends and disciples of Jesus were so timid and 
bewildered that it seems that they grew more and more 
helpless and silent. So when the burial was necessary, 
there could not be found enough of them to attend to it. 
Then Joseph of Arimathea went to Pilate to obtain the body 
for burial. This man could do this with less danger than 
any other disciple; for Joseph was himself a secret disciple 
of JesuS; and remained so for fear of the Jews. He was 
also a member of the council that first condemned Jesus, 
but put himself on record as being opposed to their action. 
He was a rich man, and exerted great influence. He was 
a good and just man, who waited for the consolation of 
Israel and the kingdom of God. There was another stiong 
ally of Joseph. It was Xicodemus, who first came to Jesus 
by night to learn of his new doctrine and kingdom. Xico- 
demus was also a councilor, a rich man, and a secret dis- 
ciple. These two men conferred together and decided to 
give Jesus a decent burial. Joseph would furnish the neces- 
sary linen and tomb, and Xicodemus the necessary unguents 
to prepare the body. So Joseph went to Pilate boldly and 
begged the body of Jesus, and Pilate gave it over to him 
to bury. It was taken and properly cleaned and wrapped 
in fine and clean linen. The linen wrappings were the 
usual Jewish shroud. Then Joseph took the body of Jesus 
to his own tomb, which was near at hand and hewn out of a 
rock. After the burial, or when Jesus was laid in the tomb, 



A WALK WITH JESUS. 443 

a large stone which had been prepared was placed against 
the aperture. The burial was not largely attended. It 
seems that not even John and the mother of Jesus were 
there. Mary Magdalene and Mary, the mother of Joses, 
are mentioned as being present, and saw where Jesus was 
laid. Not a following disciple of the brethren is mentioned, 
which perhaps accounts for the meagerness of report from 
the grave. On the following day — our Saturday — the chief 
priests and Pharisees came to Pilate and said, "Sir, we re- 
member that that deceiver said, while he was yet alive, 
After three days I will rise again. Command therefore 
that the sepulcher be made sure until the third day, lest 
his disciples come by night and steal him away, and say 
unto the people, He is risen from the dead; so the last 
error shall be worse than the first." This language is a 
perfect mirror of humanity. It shows the prejudice of the 
human breast, and how hard it is to kill, to be convinced, 
and to succumb. What a lesson is here! 'First to keep 
prejudice out of the heart, seeing how it tyrannizes the 
soul and makes desperate the heart. 

Pilate said to those priests, Pharisees, and hypocrites: 
"Ye have a watch. Go your way. Make it as sure as ye 
can." This watch means a corps of Eoman soldiers, whom 
the Jews kept employed to guard the temple, especially dur- 
ing their festal week. These companies mounted guard by 
turns, and some who were not on duty Pilate gave to watch 
the tomb. And they went first, and made the sepulcher 
sure, sealing the stone, and setting a watch. The Jews 
made the sepulcher sure by first placing there a guard to 
keep off all intruders and by using the Governmental seal 
to prevent any corruption on the part of the guards who, 
the Jews feared, would let the body go to the disciples for 
some gain. So after everything was secured, so far as they 
could go, they set the watch and left it with strictest Roman 
orders and punishments, which were always severe to un- 



±U A WALK WITH JESUS. 

faithful watchers among their soldier} 7 . Of course, the 
chief priests and Pharisees were just as much determined 
to keep Jesus in the ground or tomb, as to get him there. 
And there had been so many strange occurrences in con- 
nection with the death of Jesus, as well as with his life, that 
the}' had fears and serious apprehensions concerning him 
fulfilling what he promised, "That he would rise again 
on the third day." So they took every step to be safe 
from their haunting fears concerning him. 



CHAPTER VIII. 

FROM THE RESURRECTION TO THE ASCENSION. 
Resurrection Morning and Holy Women. 

Matt, xxviii, 2-4; Mark xvi, 1-4; Luke xxiv, 1, 2; John xx, 1. 

WE have now reached the most stupendous miracle and 
the most essential of all in the times of Jesus. None 
that were wrought by him can compare with this 
one of bringing again himself to life from the cruel death 
of Calvary. This is indeed a great miracle, and it is re- 
markably spoken of by Jesus himself where he says, "I have 
power to lay it [life] down, and I have power to take it up 
again." The power referred to is supernatural; for no 
man in time ever did such a thing. Men have risen, but 
it was by the resurrecting hand of God; but in this case 
Jesus was the very God himself raising his human body. 
The miracle of the resurrection was also important, since 
the entire weal of man rested upon it. Jesus needed to 
rise to carry out his redemptive plan and surety to the 
Father. His love for man, his mission, labor, death, and 
sufferings would avail but little without the resurrection. 
The resurrection is the crowning work of redemption. Jesus 
died for our sins, but rose for our justification. 

Now, this great act of Jesus occurred, according to 
Matthew, in the end of the Sabbath. This, of course, means 
the Jewish Sabbath, which began about six o'clock on our 
Friday, and ended, accordingly, on our Saturday. The 
resurrection, then, occurred several hours after the end 
of the Jewish Sabbath. And it occurred about the dawn of 
the first day of the week, our Sabbath, or the Jewish first 
day. At dawn Mary Magdalene and the other Mary, the 

445 



446 .4 WALK WITH JESUS. 

wife of Cleophas and mother of James and Joses, came to 
the sepulcher to weep and embalm the body of Jesus. 
Matthew does not mention Mary, Salome, and Joanna, as 
does Mark. Indeed, it is difficult to get the resurrection 
accounts to harmonize any way; but this is because we 
have so little said of them. The brethren who wrote had 
to be told all they wrote, as they were not eye-witnesses, 
as were the faithful women. They had grown discouraged, 
faithless, and fearful; hence they were not good witness 
to this crowning miracle. Before the women reached the 
grave, a great earthquake occurred under the causing in- 
fluence of an angel's descent. This was a very severe quake 
or shaking of those parts; and the angel came to the tomb 
and rolled away the stone from its door, and took his seat 
upon it, as if to guard against its return and to manifest 
his Divine authority and boldness without fear. This angel 
was remarkable in appearance; for his face was like light- 
ning, or thus radiating; and his garments were as white as 
snow. So dreadful was this messenger that the fearless and 
valorous soldiers on guard shook and became not only 
powerless, but as dead men. They were wholly overcome 
and conquered by nothing but the appearance of one from 
the majestic presence of God. If only a creature of God 
can conquer, by a look, a Eoman army, or that of the great 
Sennacherib, the Assyrian, so that nearly two hundred thou- 
sand of his soldiers perished in one night, what must hap- 
pen before God himself? 

Magdalene Calls Peter and John; and Other Acts 
by the Women at the Tomb. 

Matt, xxviii, 5-8; Mark xvi, 5-8; Luke xxiv, 3-8; John xx, 2. 

The above accounts by the four evangelists should be 
carefully read in comparison. The women mentioned in 
the previous division came to the tomb together to visit 



A WALK WITH JESUS. 447 

it; and we now notice their acts while there. Magdalene, 
after missing the body and being informed by the angel 
that it was risen, seems to have left, through joyous desire, 
the other women, and run unto the place where Peter 
and John were, and told them what she had seen and 
learned. Mary Magdalene would quite naturally go to hunt 
up Peter and John — for these were the two most leading 
disciples — and she was anxious for them to come and in- 
vestigate her story. They could help her rejoice, or, if neces- 
sary, take some step to recover the body, if not truly 
risen. 

We now again notice the accounts. When the women 
reached the sepulcher, they, according to Mark and Luke, 
went into it; and Mark says they saw a young man sitting 
on the right side, clothed in white garments. Luke ac- 
counts for two men in shining white, who appeared to these 
women. Just why this difference of report, no one knows. 
It may be that Mark only heard of one, or that one did 
the talking to the women, and was alone accounted of. 
However, no truth is involved or contradiction found. 
These shining ones were angels of God, and had assumed 
masculine form. And they caused fear to the helpless 
women. Yet that fear was so quickly removed; for the 
angel said: "Fear not ye; for I know that ye seek Jesus, 
which was crucified. He is not here; for he is risen, as 
he said. Come, see the place where the Lord lay. And 
go quickly and tell his disciples that he is risen from the 
dead; and behold, he goeth before you into Galilee. There 
shall ye see him. Lo, I have told you." 

There is such a contrast between the appearance of these 
angels now and when they first appeared to the soldier 
guard. Then the angel descended with dreadful-looking 
face, resembling lightning; now he has the calm, lovely face 
of a young man. Then he did not speak, but moved on as 
bent upon destruction; now he speaks assuringly, to tell 



US A WALK WITH JESUS. 

the women there was no danger in their presence as men. 
They further hastened to tell the women the mission they 
were on — "to seek Jesus" — but gladly declared he was not 
in the room of -the tomb, and, as proof, called their atten- 
tion to the place where he did lay. The angel called, then, 
on the women to go and tell the disciples, but Peter in par- 
ticular, that Jesus would go before them into Galilee, and 
show himself openly to them. The question arises, "Why 
go to Galilee to show himself to them?" Was it not that 
they knew those parts better, and would be out of Judea, 
where more danger awaited them on account of Jesus? 
Jesus had forty days to remain in the world in his resur- 
rected body, and he led his disciples away from centers of 
prejudice and danger, that he might fully show himself, and 
finally teach and commission them. 

There can be no denying the fact that the resurrected 
body and message of the angels broke up the weeping visit 
of the women. They departed quickly from the sepulcher 
with both fear and joy. The fear was reverential and 
that some one of the enemies might turn up against them, 
since the tomb was empty and they had been there. How- 
ever, when Matthew says "They departed quickly,"- it must 
be understood of only Magdalene, and perhaps one more, 
who went to tell Peter and John, while the others lingered 
awhile about the tomb. 

Peter and John Arrive at the Tomb. 

Luke xxiv, 12; John xx, 3-10. 

When John and Peter heard the story of Mary Mag- 
dalene, they at once arose in haste to reach the tomb. They, 
through joyous excitement and expectant hope, went in a 
run to the sepulcher. John, being younger and more alert, 
outran Peter to the tomb. John stooped down to look into 
the tomb and saw the linen which Joseph provided for the 



A WALK WITH JESUS. 449 

burial. John only looked into the tomb; but when Peter 
reached it, he walked right on in, to behold all things 
therein. The napkin that was about the head of Jesus 
was not with the linen, but lying alone. The wrapped-up 
napkin and linen cloths showed by their form that Jesus 
came not out of the grave in frightened haste, but calmly 
arose, undressed himself of the tied parts of' linen, laid 
it aside, wrapped up the napkin, putting it to itself, then 
left the tomb. 

After Peter entered the tomb and was convinced him- 
self that Jesus was not there, he came out and stood and 
walked, wondering at what had happened. John also en- 
tered the tomb after Peter, and was also a witness to the 
resurrected body. But even after this most thorough evi- 
dence and declaration of the resurrection of Jesus, Peter 
and John were unable fully to understand and believe 
the Scriptures concerning this great miracle. It was too 
good to be believed by them. They were leading disciples, 
yet they had to be called to the tomb to see their risen 
Lord by a weakly woman. They were so blind to the under- 
standing of all that Jesus told them that they returned 
to their own homes. 

Jesus Appears to Mary Magdalene. 

Mark xvi, 9-11; John xx, 11-18. 
First Appearance. 

The angelic appearances and declaration that Jesus was 
not in the grave, but risen, as he said, were glorious and 
cheering tidings to the early visiting women and disciples 
of Jesus; but nothing was so soothing and cheering as a 
single appearance of Jesus to human belated eyes. 

When the angels declared that Jesus was risen, it was 
so joyous that it could hardly be believed; and the angel 
said, "Fear not, but come see, for the sake of your faith, 
29 



450 A WALK WITH JESUS. 

the place where the Lord lay." To see the burial linen, 
the head napkin, and the empty tomb were all convincing 
proofs of a resurrection, but not so strong as the appearance 
and familiar, loving voice of Jesus once more. So Jesus 
decided to show himself, inasmuch as his now spiritual body 
was invisible and immortal. But since he was to make 
many appearances of his resurrected body, it pleased him 
to make the first to that always faithful woman, Mary Mag- 
dalene. It does look that this was most befitting, since 
Mary had ever been true and faithful from the time the 
seven devils were cast out of her and her sins were for- 
given. She ever followed Jesus, and administered to him 
and his disciples. She knew no peril or threat to drive 
her away, but stood by Jesus in his darkest hours, when in 
the hands of the cruel mob, and followed him to the grave. 
This was fidelity even unto death. She came early the 
first day of the week to visit the tomb and still to show 
her fidelity to her beloved Lord; but when agreeably sur- 
prised by the angels declaring her Lord risen, as he told 
her, and seeing the empty tomb, she hastily left the tomb 
and ran for Peter and John, to tell of her visions and what 
the angels said. Mary Magdalene was the untiring, inde- 
fatigable message-bearer and worker for Jesus. No task 
was too irksome, no speed too'hasty, and no distance too great 
to make, if it but brought pleasure to her beloved Lord. 

When Mary brought Peter and John to the tomb, and 
they both were satisfied with her story, though they saw 
not the angels and had no talk with them, but returned 
to the city, awaiting further developments, Mary staid 
in the garden about the tomb. She seems to have been 
so full of anxiety about her Lord that she could not leave 
even the last resting-place of his now declared resurrected 
body. She lingered and trusted and hoped and wept. While 
in this attitude, she stooped down to take another hopeful 
look, and saw two angels again. At this time the one sat 



A WALK WITH JESUS. 451 

at the head and the other at the foot of the sepulcher. These 
messengers spoke to the now lone Mary; for Peter, 
John, and the other women were gone to spread the joy- 
ful tidings to other friends. The angels asked, "Woman, 
why weepest thou?" Mary replied, "Because they have 
taken away my Lord, and I know not where they have 
laid him/' 

Just as Mary finished speaking, she turned, and, for the 
first time, Jesus showed himself to her. But the appearance 
was too much for Mary to take in instantly. The joy would 
perhaps have killed her, and especially since she was al- 
ready much depressed through intense grief during the 
last three heart-breaking days of the cruel passion. Jesus 
knew Mary's weakness, so he revealed himself to her gradu- 
ally. After he had shown his unknown body to her, he then 
gave a more familiar evidence of himself. He said, "Woman, 
why weepest thou? Whom seekest thou?" But not yet 
did Mary fully know him, but supposed him the gardener, 
since he seemed ignorant of her troubles. So she said to the 
supposed gardener, "Sir, if thou hast borne him hence, tell 
me where thou hast laid him, and I will take him away." 
Eight here the gradual introduction broke into full splendor ; 
for Jesus spoke as he had always clone. He said, "Mary." 
That was enough. She turned herself again, and said, "Kab- 
boni, my Master." Then she, with joy, began to touch 
him; but he said, "Touch me not; for I am not yet ascended 
to my Father, but go to my brethren, and say unto them, 
I ascend unto my Father and your Father, and to my God 
and your God." 

Mary now had indeed a great story. It was not as the 
first. Before she told of the message of angels and the 
empty tomb. Now she tells that "I have even seen the risen 
Lord," and brings the happy news that he calls his follow- 
ers brethren, and his Father their Father, and his God their 
God, to whom he will ascend for them. 



462 A WALK WITH JESUS. 

Jesus Apfeaks to the Women. 

Matt, xxviii, 9, 10; Luke xxiv, 9-11. 
Second Appearance. 
The women who first went to the sepnlcher were Mary 
Magdalene, Joanna, Mary the mother of James, and others, 
not named, if known by the apostles. When they reached 
the tomb and saw the angels and heard their message, 
glad Mary Magdalene ran to find Peter and John. But 
while these were being found, and before they arrived per- 
haps, the women band who were originally with Mary left 
the tomb to return unto their homes or lodgings. And 
while returning by the way, Jesus showed himself to them. 
These women were going to perform the message of the 
angels who said, "Tell his disciples and Peter that he is 
risen/ 5 The second appearance was on this wise: As the 
women walked, Jesus met them and said, "All hail !" And 
they came and grasped his feet, and worshiped him. But 
the}' needed assurance in this mysterious company: for 
they trembled without and burned within. Jesus said, "Be 
not afraid. Go tell my brethren, that they go into Gali- 
lee, and there shall they see me/' This second appearance 
was more positive than the first ; for the first was to one wit- 
ness only, and then without handling. But this one was 
with handling and to several. It was also attended with 
reassuring words. These first two appearances were very 
positive, convincing, and encouraging. They went far to 
establish the faith of these faithful and abiding women. 
And no more faithful witnesses could be found in the 
earth to first declare the glorious resurrection. 

The Guard Report the Resurrection. 

Matt, xxviii. 11-15. 

It can be no strange thing that the grave guards should 
report the resurrection; since, in the first place, they were 
put there under arms to prevent that very occurrence. 



A WALK WITH JESUS. 453 

They were to keep that body in the tomb, or give some 
good reason why it was out. They were overcome by a 
shining one, whose countenance was like lightning; yet 
he used no sword, made no effort, and spoke no word. Un- 
der his mere appearance the guard fell as dead men; and 
when they came to themselves, the stone had been moved 
away, and the tomb robbed of its victim. There lay 
the grave clothes, but no body. This was very strange 
and wholly new experience to the guards. For the shining 
one was first seen above the earth, and overcame them by 
mere appearance. 

They had never seen a man that could overcome them 
as Eomans; for the world was at their feet. They could 
not claim negligence of duty or sleep; for both were death 
to Eoman guards. So they frankly and boldly went into 
the city, and got together the priests and elders, and showed 
them what happened at the tomb. The elders and priests, 
being completely outdone, counseled to give the guards large 
money to make a false report. It was to the effect that 
they were to say that "His disciples came by night, and 
stole Jesus while they slept." The priests and elders fur- 
ther bribed the guard by telling them, if the governor com- 
plained of their negligence, they would stand between them 
and the governor. And the story was told by the guards 
and kept up among the Jews to the time Matthew wrote 
his Gospel. 

Jesus Appears to Two Disciples. 

Mark xvi, 12, 13; Luke xxiv, 18-85. 
Third Appearance. 

Mark and Luke only give us this third appearance of 
Jesus after his resurrection. Mark only mentions it; hence 
we must depend upon Luke almost entirely for details. This 
appearance was to two disciples, as they left the city, Jeru- 



454 A WALK WITH JELL'S. 

salem, and walked to Emmaus, a village about seven and 
one-half miles away. These took the walk on the same day 
of the resurrection. Just who these disciples were is not 
known, except in one case, as one is called Cleopas: but the 
other can never be known, since Luke does not say. There 
have been many guesses. Among the guesses is Luke him- 
self. I think this is the most likely, since Luke names 
one and says nothing of the other — a fact hardly probable, 
had it been some other disciple than himself. 

This third appearance was as follows : As the two walked 
and talked together of the crucifixion and all its connections, 
Jesus himself drew near and went with them on the way. 
But their eyes were so held that they could not see that 
it was the very Christ. They would have become so over- 
joyed that Jesus could never have opened the Scriptures 
to them concerning himself had he suffered them to know 
him from the first. So while he had them, he asked. "What 
manner of communications are these that ye have one with 
another, as ye walk, and are sad?" Cleopas replied, "Art 
thou only a stranger in Jerusalem, and hast not known 
the things which are come to pass there in these days?" 
Jesus asked, "What things?"' And they said, "Concerning 
Jesus of Xazareth, which was a Prophet mighty in deed 
and word before God and all the people: and how the chief 
priests and our rulers delivered him to be condemned to 
death, and have crucified him. But we trusted that it had 
been he which should have redeemed Israel: and beside all 
tins, to-day is the third day since these things were done. 
Yea, and certain women also of our company made us as- 
tonished, which were early at the sepulcher. And when 
they found not his body, they came, saying that they had 
also seen a vision of angels, which said 'that he was alive. 
And certain of those which were with us [Peter and John] 
went to the sepulcher, and found it even so as the women 



A WALK WITH JESUS. 455 

had said; but him they saw not." This is their tale of woe, 
and, when fully related, Jesus had a great opportunity to 
set them right and then impressively reveal himself to them. 
He began to talk : "0 fools and slow of heart to believe all 
that the prophets have spoken, was it not necessary for 
Christ to have suffered these things and to enter into his 
glory?" Then Jesus began with the Pentateuch, or first 
five books of the Bible, going through the prophetic writ- 
ings, and expounded unto them in all the Scriptures the 
things concerning himself. 

And when they came near to Emmaus, Jesus acted as 
if he would pass on, but they persuaded him to stop, at 
least awhile, as it was late. They made ready supper, and 
Jesus, in his usual manner, took bread and blessed it, and 
broke, and gave it to them. Just then he turned loose their 
holden eyes, which were opened, and they knew him, which 
caused him to vanish out of their sight. Then they began 
to talk, "Did not our heart burn within us while he talked 
with us by the way and while he opened to us the Scrip- 
tures?" This was too much and too good news for them 
to keep. They got up the same hour, and hastened back 
to Jerusalem, to tell the story to the eleven disciples, who 
said to them joyfully, "The Lord is risen indeed, and hath 
appeared to Simon." Then they related all that was done 
in their way, and how Jesus was revealed to them by his fa- 
miliar breaking, blessing, and eating of bread. 

Jesus Appears to Simon Peter. 

1 Cor. xv, 5. ] 
Fourth Appearance. 

All the appearances of Jesus thus far were on the same 
day that he rose. Even this account by St. Paul took place 
at Jerusalem on the day of the resurrection. It has not 



456 A WALK WITH JESUS. 

any specific details. It is only declared by Paul that Jesus 
did appear to Peter before he did to the Twelve. But 
aside from the fact that this appearance was at Jerusalem 
we know not anything. It occurred, it seems, during the 
day, to Peter alone. He in wanderings had gone perhaps 
out from all others, and Jesus appeared to him, as a future 
pillar in his Church, that his faith might grow brighter and 
stronger. And that he, being converted, might strengthen 
his brethren. 

Jesus Appears to the Twelve, Except Thomas. 

Mark xvi, 14 ; Luke xxiv, 36-48 ; John xx, 19-23. 

Fifth Appearance. 

Jesus is still appearing on the first day of his resurrec- 
tion. After all the above appearances he showed himself to 
the Twelve, at Jerusalem assembled, except Thomas, of 
whom we can not account at present. When Jesus ap- 
peared to the school of his to-be apostles, they were in a 
poor state of faith to receive him. However, he appeared 
and stood suddenly in their midst and said, "Peace be 
unto you." This expression and appearance caused fright; 
for the disciples thought they had seen a spirit. But Jesus 
asked them: "Why are ye troubled, and why do thoughts 
arise in your hearts? Behold my hands and my feet, that 
it is I myself. Handle me, and see; for a spirit has not 
flesh and. bones, as ye see me have." Then Jesus mani- 
fested his wounded hands and feet as further proof. This 
gave them such joy that they could hardly believe their own 
eyes. Meantime he asked them for meat, and received fish 
and honey, and ate before them. Then Jesus called their 
attention to former things spoken of by him to them, that 
they might remember and grow strong. He also instructed 
them in the Scriptures, and said, "Thus it is written, and 
thus it behooved Christ to suffer and to rise from the dead 



A WALK WITH JESUS. -±57 

the third da)'. And that repentance and remission of sins 
should be preached in his name among the nations, begin- 
ning at Jerusalem. " Then Jesus declared that they were 
witnesses to all he had declared, and which was then being 
fulfilled. • 

Jesus Appears to Apostles, Including Thomas. 

John xx, 24-29. 

Sixth Appearance. 

All the above appearances were on the resurrection-day. 
After that Jesus remained, as far as we know, invisible to 
all friends or foes, till the next Sabbath, or first day of 
the week, which was April the sixteenth. This appear- 
ance was at Jerusalem and to all of his chosen disciples. 
John only gives us this account, and it was on this wise: 
The disciples told Thomas on their second assemblage, "We 
have seen the Lord." But to them he said, "Except I shall 
see in his hands the print of the nails, and put my finger 
into the print of the nails, and thrust my hand into his 
side, I will not believe/' Thomas was in earnest about what 
he said. So Jesus, on the eighth day, came into the apos- 
tolic assembly while the doors were shut, and stood up 
and said, "Peace be unto you." And to Thomas he said, 
"Eeach hither thy finger and behold my hands, and reach 
hither thy hand and thrust it into my side, and be not 
faithless, but believing." Thomas replied, "My Lord and 
my God !" Thomas was thoroughly convinced, and was will- 
ing to accept Jesus as his Lord and God. But Jesus re- 
proved him for waiting for demonstrations to draw out his 
faith. Jesus showed him that this method of faith is detri- 
mental to the soul's best interests. Thomas had had proofs 
enough that Jesus was risen, and should ask no others of 
the apostles 



458 A WALK WITH JESUS. 

Jesus Appears to Seven Disciples. 

John xxi, 1-23. 

Seventh Appearance. 

This seventh appearance of Jesus was at the sea of 
Galilee. There the disciples went with Peter to fish. This 
work was the original trade of some of them, and they 
went at it now, perhaps, for present emergencies. For 
several weeks they had done nothing, and were not yet 
finally commissioned to permanent work. They were held, 
as yet, in suspense. It was in the same month of April, 
but just how far from the last appearance at Jerusalem to 
the apostles we can not tell. This is the third time Jesus 
appears to his specially-chosen disciples in body, though 
they were not all here; yet we find Peter, Thomas, Nathanael, 
James, John, and two, for some cause, unnamed. These 
men fished, it seems, during an entire night in vain, though 
much in need of fish by lingering a whole night. Early 
next morning Jesus stood on the shore, plainly seen by 
them. He asked, "Children, have ye any meat?" They re- 
plied, "Xo." Jesus further said, "Cast the net on the 
right side of the boat, and ye shall find/' They obeyed 
Jesus, and could not draw the net for its fullness of 
fishes. At once John said, in a low voice, to Peter, "It 
is the Lord." Peter at once girded his clothes about him, 
and plunged into the water, to go to Jesus. They, of 
course, were in fordable water. After Peter waded out to 
Jesus, the others came in a boat, dragging the heavy net. 
When they reached the land, they found fire-coals and fish 
laid thereon, and bread. Jesus told them to bring to land 
their fishes; and Peter led in piling up one hundred and 
fifty-three. Then Jesus invited, "Come and dine." But no 
one asked who was the mysterious personage, since they all 
knew him. There again Jesus ate with his disciples — an- 
other proof of his resurrection. 



A WALK WITH JESUS. 459 

We must not pass this juncture without a few observa- 
tions. First, that Jesus is always present in a time of need 
to lend a helping hand to his children, as to those toil- 
ing disciples. Second, Jesus told them on what side to 
fish, and they obeyed, and caught abundantly. There is no 
loss when we obey his voice. Third, Jesus evidently was 
teaching these men how he could and would prosper them 
in catching men. And what was taught these seven is taught 
us all. 

We now take up Peter's great trial. It is the triple ques- 
tion of his Lord. It is a greater trial than that of the de- 
nial, though he backslid, cursed, and swore much. Peter 
had denied his Lord three times, and his Lord tested him 
by his question to the third time. 

After the early shore breakfast, when they all sat about 
Jesus, thinking over the great draught of fishes, Jesus 
asked Simon Peter the first time, "Simon, son of Jonas, 
lovest thou me more than these?" Peter replied promptly, 
as ever before, "Yea, Lord ; thou knowest that I love thee." 
Peter by this time was sure that Jesus was Divine, and pos- 
sessed omniscience, but especially since his resurrection, 
which now went without question. And he knew Jesus knew 
he loved him, and that he had thoroughly repented of his 
backsliding. And Peter felt that Jesus was going to say 
no more about loving him. But as time briefly passed, Je- 
sus asked Peter the same question a second time. Peter 
doubtless thought his Master did not hear his first reply 
distinctly, or had some other design in asking it; and he 
only replied as before, "Yea, Lord; thou knowest that I 
love thee." When Peter first replied, Jesus commanded, 
"Feed my lambs;" but in this second reply Jesus rejoins, 
"Feed my sheep ;" and says the same to Peter's third reply. 
Time fleeted by, and not, as some suggest, that these ques- 
tions were asked in brief consecution. For if these ques- 
tions were thus asked, their effectiveness would have been 



460 A WALK WITH JESUS. 

lost. Peter was allowed pause to think, as he had had 
pause to deny his Lord thoughtlessly. And when Jesus asked, 
the third time, the self-same question, only in a more em- 
phatic and suggestive way, Peter was grieved, and he said, 
"Lord, thou knowest all things. Thou knowest that I 
love thee." Here Peter calls out his faith of the Divinity 
of Jesus, and through it suggests to Jesus that he himself 
could determine whether or not he loved him. 

One of the most comforting thoughts in the Christian 
life is that one can always feel "that God knows me." 
Peter had- great comfort in this; for he felt that his once 
denied and deserted Savior was never again to trust his 
lips, since once they faltered. 

When Jesus had brought out Peter's professed love 
to his brethren, he put upon him another great trial. This 
second trial was one of faith; while the first was one of 
love. In this trial Peter is reminded of two periods of life; 
namely, youth and old age. In youth, he dressed and went 
when and where he wished; but in old age, another would 
gird him and carry him where he would not go. By this 
language, Jesus meant to tell Peter, in his old days he 
would stretch forth his hands, and they would be bound, 
and his life taken for the sake of his Lord. However, 
Jesus said to him, "Follow me." This is a command of 
loyalty, and was given to Peter right on the strength of 
the prophecy of his death. 

Peter, in his human frailty, looked at John in the crowd, 
and, upon being told what he should suffer, wanted to 
know would his lot be worse than any other; but especially, 
worse than John's, who leaned on the breast of Jesus. He 
asked, "What shall this man do?" Jesus replied: "If I 
will that he tarry till I come, what is that to thee? Follow 
thou me." The disciples got an idea that John was not 
to die; but Jesus never said such. 



A WALK WITH JESUS. 461 

Jesus Appears to Many, and Commissions His Dis- 
ciples to the World. 

Matt, xxviii, 16-20; Mark xvi, 15-18; 1 Cor. xv, 6. 
Eighth Appearance. 

This appearance was doubtless late in April, if not in 
early May. It was to the multitude; Paul says, "Above five 
hundred at once." This appearance was in Galilee, whither 
Jesus had been tending ever since his resurrection; but 
just where he appeared in Galilee no one knows. This 
appearance was perhaps the most interesting of any; for 
it was to more believers; it was more protracted; and Jesus, 
meanwhile, said more, most probably, than at any other 
one time. They were in a mountain, but it is not specified. 
And when the multitude saw Jesus they worshiped him; 
but some even here doubted him. Jesus declared that all 
earthly and heavenly power was given him. And, there- 
fore, he sent them to all nations, to teach them and bap- 
tize them in the name of the Trinity. Jesus enjoined it 
upon the disciples to teach all things he commanded; and, 
in so doing, his presence was promised to attend them. 
This presence would always be inspiring and helpful. It 
would strengthen them in every weakness and trial of the 
body and soul. 

Jesus Appears to James. 

1 Cor. xv, 7. 
Ninth Appearance. 

This ninth appearance was to James; and while they 
were yet in Galilee, and after Jesus had shown himself 
to the multitude. Jesus, somehow, singled James out, and 
got him alone and showed him himself. Just why Jesus 
wished especially to favor James with his presence at this 
time is not known; but the Lord had some special reason 
for so appearing to this pillar in the Church, 



462 A WALK WITH JESUS. 

Jesus Appears to All the Apostles. 

Acts i, 1-8; Luke xxiv, 49. 
Tenth Appearance. 

This is the last special appearance of Jesus prior to 
his ascension. It was made to the whole apostolic band, 
as they sat awaiting the orders of their Lord. Jesus pointed 
out their work, and declared their need to wait for special 
power from on high. They, as special teachers of the Chris- 
tian faith, needed not only power for great and trying 
labors, but also for boldness, perseverance, and increasing 
warfare. They were going out to the world and against 
the world. Every man's hand, to start with, was against 
them. They were to labor against ignorance and error, 
which labors are always hard. They were to wait at Jeru- 
salem, and not leave the capital of the nation till final 
orders were given by the sanction of the Holy Spirit. They 
were to wait for full enlightenment in duty, and for what 
to do. They were not to know how to begin their work of 
restoring Israel till Israel's God should, through the Spirit, 
declare it. They were to restore Israel, yet not in the sense 
they thought, but in a spiritual manner. In this sense 
they were to begin the world's restoration. 

Jesus Ascends to Heaven. 

Acts i, 9-12; Mark xvl, 19; Luke xxiv, 50-53. 

Jesus finished the work which he came to do, made his 
last appearance to the apostolic band at Jerusalem, where 
he started three years prior; he commissioned them, as- 
sured his presence and protection, and finally led them 
out to Bethany, and was taken up visibly before their eyes. 
This was the crowning event in the life of Jesus. He had 
often repeated that he descended from God, and, after 
his work, would return; but how he would return remained 
a mystery till this very hour. But when the full time came, 



A WALK WITH JESUS. 463 

Jesus showed how he would return. Luke declares, only, 
that Jesus led out his disciples to Bethany, about a Sab- 
bath-day's journey from Jerusalem. And in an attitude 
of blessing them, he was separated from them, and carried 
up into heaven. The writer of Acts tells us that Jesus 
was carried up upon a cloud, which received him out of 
sight. The disciples, seeing their Leader going up, wor- 
shiped him, and returned to Jerusalem with great joy, 
and remained in the temple, praising God joyfully. 

As Jesus was going up, two men stood by the apostles, 
in white apparel, and said: "Ye men of Galilee, why stand 
3^e gazing up into heaven ? This same Jesus, which is taken 
up from you into heaven, shall so come in like manner as 
ye see him go into heaven." These two were angels in 
manly form, who uttered some knowledge of the second 
coming and its manner, upon the clouds. 

But Mark was not satisfied to note the ascension only, 
but declares that, Jesus returning, took the chief seat on 
God's right hand, where he always appears in intercession 
for his people. 

We began three years ago to walk with the great 
personage and character, Jesus the Christ. We now reach 
the place where he leaves us and disappears into the 
heavens, where he goes as our Intercessor. We bid him 
adieu, and hope, at his return, to rejoin his company. We 
have abundantly enjoyed his association, and a thousand 
times have been charmed by the sweetness of his disposi- 
tion, overcome by his love, inwrapped by the purity of his 
life, and dumb-stricken by his words. Truly, "Never man 
spake like this man." This life is so sublime, so innocent, 
so suggestive, and so kind, that none can take steps by his 
side without being overcome by his suasion, and led to 
higher planes of good and nobler living. 



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